THE ANCIENT ECCLESIASTICAL HISTORIES OF THE FIRST SIX HVNDRED YEARS AFTER CHRIST, written in the Greek tongue by three learned Historiographers, Eusebius, Socrates, and Euagrius. EUSEBIUS PAMPHILUS Bishop of Caesarea in Palaestina written 10 books. SOCRATES SCHOLASTICUS of Constantinople wrote 7 books. EVAGRIUS SCHOLASTICUS of Antioch wrote 6 books. Whereunto is annexed DOROTHEUS Bishop of Tyrus, of the lives of the Prophets, Apostles and 70 Disciples. All which authors are faithfully translated out of the Greek tongue by MEREDITH HANMER, Master of Art and student in divinity. Last of all herein is contained a profitable chronography collected by the said Translator, the title whereof is to be seen in the end of this volume, with a copious INDEX of the Principal matters throughout all the Histories.  
ANCHORA SPEI.  
Imprinted at London by Thomas Vautroullier dwelling in the blackfriars by Ludgate. 1577.   

TO THE RIGHT HONOURABLE, THE GODLY, WISE AND VIRTUOUS LADY ELIZABETH, COUNTESS OF LYNCOLNE, wife to the right noble Edward Earl of Lyncolne, Lord high Admiral of England one of the Queen's majesties privy counsel and Knight of the most honourable order of the Garter: MEREDITH HANMER wisheth increase of honour, continuance of Godly zeal, perfection of wisdom, and health in Christ jesus.  
THE holy Apostle and Evangelist, Saint john, one that leaned on our saviours breast (right honourable Lady) when he saw a noble woman whom he termeth a Lady, walking in the way of truth, and willingly embracing the gladsome tidmges of the Gospel, rejoiced exceedingly and wrote unto her an Epistle wherein he commendeth her virtues, exhorting her to observe the old commandment of loving one an other, and to take heed of deceivers: though in all points I am found far inferior, nay in nothing comparable at all unto the blessed Apostle, yet your honours virtues do countervail, or rather surpass the other Lady's Godliness, seeing the seed of Christianity was in her but newly sown, and true zeal of religion firmly rooted these many years in your ladyships mind. Notwithstanding my inferior condition, be it lawful (though not of worthiness, at least wise of favour) for me to imitate the blessed Apostle, & to write unto your honour, not any exhortation of mine own (which peradventure would be very simple) but the exhortation of the Apostles and Disciples of our Saviour, the martyrdoms of saints and such as served God in truth and upright conversation, the invincible courage and constancy of zealous Christians, the Godly sayings and sentences of true professors, the wise and politic government of common weals by Catholic Emperors and Christian princes, the careful oversight of the flock of Christ by reverend Bishops and learned Prelates, the confutation and overthrow of heretics with the confirmation of the truth by holy councils and sacred assemblies, and to say the whole in one word, as the principal drift of mine Epistle, to present unto your Ladyship these ancient Ecclesiastical Historiographers, to wit, Eusebius, Socrates, Euagrius, & Dorotheus. Whose histories are so replenished with such godly doctrine, that I may very well say of their all, as a learned writer reporteth of Eusebius, that they are able to persuade any man be his mind never so far alienated from the truth, to become a zealous Christian. Wherefore my good Lady seeing that as Plato saith running wits are delighted with poetry, as Aristotle writeth, effeminate persons are ravished with music, and as Socrates telleth us histories agree best with staid heads: I present unto your honour these histories agreeing very well with your disposition, and being the fruits of my travel and study. Ruffinus saith, that he wrote his history to delight the reader, to occupy the time, and to remove the remembrance of the calamities (meaning the persecution) which then lately had happened. As for Christian pleasure and Godly delights, what can be more pleasant than the reading of the Ecclesiastical histories? toutching the time, I know it full well you spend it as it beseemeth your calling, to speak of calamity (unless we behold the misery and lamentable estate of other Realms and dominions) presently there is given no such occasion, for it can not be remembered that the subjects within this realm of England had the Gospel so freely preached, Clerks so profoundly learned, Nobility so wise and politic, all successes so prosperous, as in this happy reign of our most virtuous & noble Princess Queen Elizabeth, and therefore are we greatly bound to praise God for it. Yet if ye call to memory the corruption of late days, the blindness of such as would be called God's people, the lamentable persecution of the English Church, then may ye read them after calamity. But notwithstanding the premises it is not my drift to salve such sores, neither to provide medicens for such Maladies. God of his providence hath continually been so careful over his Church that his servants were never left desolate. Though Elias complained that he was left alone, yet were there thousands which bowed not their knees to Baal. S. Paul telleth us there is of Israel a remnant left. Our Saviour speaking of his Church though it be not of the greatest multitudes yet is it according unto his Epitheton a little flock. And sure I am there may be found a righteous Abraham in Chaldaea, a just Lot in Sodom, a godly Daniel in Babylon, a devout Tobias in Ninive, a patient job in Husse, and a zealous Nehemias in Damascus. There is found wheat among tars, grain in the husk, corn among chaff, a kearnel within the shalt, marrow within the bone, a pearl within the cockle, and a rose among the thorns. There was a jonathas in the court of Saul to favour David, there was an Obadia in the Court of Achab to entertain the Prophets, there was an Abedmelech in the Court of Sedechias to entreat for jeremy, and in the Court of Diocletian there were many young Gentlemen, namely Petrus, Dorotheus, Gorgonius with many others which embraced the Christians & suffered death for the testimony of Christ, as your honour may read in these Ecclesiastical histories, which I have not therefore commended unto you for the remembrance of any calamity at all. But as for the Court of our most gracious Queen (a sight both joyful and comfortable) where there resortes so many learned Clerks, so many Godly persons, so many grave Matrons, so many virtuous Ladies, so many honourable personages, having so noble a head to govern them all: There the Christian is no Phoenix, the godly is no black swan, for the Gospel is freely preached, and the professors thereof had in honour and estimation. Wherefore in so godly a place, to be so virtuously disposed at vacant times, as to read these ancient histories, willbe a commendation unto your honour, an increase of knowledge, a confirmation of the faith, a maintenance of zeal, and a lively beholding of Christ jesus in his members. Here you may see the modesty and shamefastness of Christian maidens, the constancy of zealous women, the chaste minds of grave Matrons, the godly disposition & wise government of Queens and Empresses. Hear your Ladyship shall find zealous prayers, sorrowful lamentations, godly Epistles, Christian decrees & constitutions. The father admonishing the son, the mother her daughter, the Bishop his clergy, the Prince his subjects, one Christian confirming an other, and God exhorting us all. Many now adays had rather read the stories of King Arthur: The monstrous fables of Garagantua: the Palace of pleasure: the Dial of Princes, where there is much good matter: the Monk of Bury full of good stories: Pierce ploughman: the tales of Chaucer where there is excellent wit, great reading and good decorum observed, the life of Marcus Aurelius where there are many good Moral precepts: the familiar and golden Epistles of Antony Gwevarra where there is both golden wit & good penning: the pilgrimage of Princes well penned and Clerckly handled: Reinard the Fox: Bevis of Hampton: the hundred merry tales: skoggan: Fortunatus: with many other infortunate treatises and amorous toys written in English, Latin, French, Italian, Spanish, but as for books of divinity, to edify the soul, and instruct the inward man, it is the least part of their care, nay they will flatly answer it belongeth not to their calling to occupy their heads with any such kind of matters, It is to be wished, if not all, at least wise that some part of the time which is spent in reading of such books (although many of them contain notable matter) were bestowed in reading of holy Scripture or other such writings as dispose the mind to spiritual contemplation. I am fully persuaded that your Ladyship readeth no vain books, I have seen the experience of your virtuous disposition myself and known it now of a long time. Wherefore seeing you have obtained honour with them that be present, fame for the time to come, riches for your posterity, an estate for your successors reputation among strangers, credit amongst your own, gladness for your friends and that which passeth all, a sure affiance in the goodness of God: think it not amiss seeing it agreeth with my vocation, as I began with the Apostle that I now end with exhorting of your Ladyship to go on still in well doing, and with requesting of your honour lovingly to accept the thankful remembrance of the benefits which I have received at your hands. Let your virtuous disposition and right honourable calling be a protection and defence that these ancient histories be not blemished in the hands of Zoylous Sycophants, which as Socrates saith, being obscure persons, and such as have no pith or substance in them, go about most commonly to purchase unto themselves fame and credit by dispraising of others. God send your Ladyship many joyful years. From London the first of September. 1576.  
Your Honours to dispose and command MEREDITH HANMER.   

THE TRANSLATOR UNTO THE CHRISTIAN READER, AS TOUCHING THE TRANSLATION OF THESE ANCIENT HISTORIES.  
AS I am given to understand (good Christian reader) there have been divers which attempted to translate these ancient Ecclesiastical histories, yet have given over their purpose, partly being discouraged with the diversity and corruption of Greek copies, and partly being dismayed with the crookedness of Eusebius style, which is by reason of his unperfect allegations, and last of all, being wholly overcome with the tedious study and infinite toil and labour. The occasion that moved me to take so great an enterprise in hand was, that I read them in Greek unto an honourable Lady of this land, and having some leisure besides the lecture and other exercises agreeable unto my calling, I thought good to turn the private commodity unto a public profit, and to make the Christian reader of this my native country partaker also of these learned, zealous, and pleasant histories. When I took pen in hand, and considered with myself all the circumstances of these Histories, and found in them certain things which the authors peradventure might have left unwritten, but the interpreter in no wise untranslated: I remembered the saying of Augustine, Divinitatis est non errare, It belongeth to the Divinity, or to God himself not to err, and that these Historiographers were but men, yet rare and singular persons. Daily experience teacheth us there is no garden without some weeds, no meadow without some unsavoury flowers, no forest without some unfruitful trees, no country without some barren land, no wheat without some tars, no day without a cloud, no writer without some blemish, or that escapeth the reprehension of all men. I am sure there is no reader so foolish as to build upon the antiquity and authority of these histories as if they were holy scripture, there is an historical Faith which is not in the compass of our Creed, and if you happen to light upon any story that savoureth of superstition, or that seemeth unpossible, penes autorem sit fides, refer it to the author, take it as cheap as ye find it, remember that the holy Ghost saith, omnis homo mendax. if so, peradventure the reader to, then let the one bear with the other. Where the places did require, lest the reader should be snared in error, I have laid down Censures of an other letter then the text is of, where the author was obscure, I have opened him with notes in the marge, where I found the story unperfect, I have noted it with a star, and signified withal what my pen directed me unto. Many Latin writers have employed great diligence and labour about these Greek Historiographers, one translating one piece, an other an other piece, one interpreting one of the authors, an other translating almost all, one perusing, an other correcting. Jerome turned Eusebius into Latin, but it is not extant. Ruffinus took upon him to translate Eusebius. Of him Jerome writeth in Ierom● Ruffinus this sort: Ecclesiasticam pulchre Eusebius historiam texuit, quid ergo de interpret sentiendum, liberum sit iam cuique judicium. Eusebius hath very well compiled the Ecclesiastical history, but as for the interpreter, every man hath to think of him what himlist. Beatus Rhenanus, a man of great judgement, saith thus of Ruffinus. In libris à se versis parum laudis meruit, quod ex industria non verba vel sensum autoris quem vertendum susceperit appendat, sed vel minus vel plusculum tanquam paraphrases, non velut interpres pro sua libidine plerumque referat. Ruffinus deserved but small praise for his translations, because of purpose he took no heed unto the words and meaning of the author which he took upon him to translate, but interpreted for the most part at his pleasure, by adding and diminishing, more like a Paraphrast then a translator. I find by perusing of him that he uttered in few words, which Eusebius wrote at large: that he is tedious where Eusebius is brief: that he is obscure where Eusebius is plain: that he hath omitted where Eusebius is dark, words and sentences and pages, and Epistles, and in manner whole books. Half the eight book of Eusebius (so hath Musculus to) and in manner all the tenth book, he hath not once touched. Ruffinus wrote the history of his time in two books, and erred foully in certain things, as Socrates doth report of him. Epiphanius Scholasticus translated the Tripartite history. joachimus Camerarius giveth of him this judgement. Tantam deprehendi in translatione non modo barbariem sed etiam inscitiam ac somnolentiam istius Epiphanij, ut mirarer ulli Graecorum non adeo alienam linguam Latinam, sed ignoratam suam esse potuisse. I found in the translation of this Epiphanius, not only such barbarous phrases, but also ignorance and palpable error, that I can not choose but marvel, how any Grecian could be unskilful, not so much in the strange Latin tongue, as ignorant in his own language. Wol●gangus Musculus a learned interpreter, hath translated the histories of Eusebius, yet Edwardus Godsalfus giveth of him this Censure. Hic autem satis correctis exemplaribus, ut credibile est destitutus innumeris locis turpissime labitur. Est porro adeo obscurus ut interpres egeat interpret, adeo salebrosus ut lector identidem inhaereat, adeo lacunosus ut autores ipsi Graeci historiae suae sententias non fuisse expletas graviter conquerantur. This Musculus as it is very like, wanting perfect copies, erred foully in infinite places. Moreover, he is so obscure that the Translator hath need of an interpreter, so intricate that the Reader is now and than graveled, so brief that the Greek authors themselves do grievously complain, that the sentences in their Histories were not fully expressed. Though the reporter be partial being of a contrary religion, yet herein I find his judgement to be true, and specially in his translation of the tenth book of Eusebius. yet not I only, but others have found it. jacobus Grynaeus a learned man, corrected many faults, explicated many places, printed in the marge many notes, yet after all this his labour which deserveth great commendation, there are found infinite escapes, and for trial thereof, Ireport me unto the Reader. Christophorson (as for his religion I refer it to God and to him self, who by this time knoweth whether he did well or no) was a great Clerk, and a learned interpreter, he hath Translated passing well, yet sometimes doth he addict himself very much to the Latin phrase, and is carried away with the sound and weight thereof. If any of the former writers had done well, what needed the later interpreters to take so much pains? I would have all the premises, and whatsoever hath been spoken of these Latin translators by me (although one of them chargeth an other) to be taken, not that I accuse them of mine own head, but by beholding their doings, to excuse the faults that might escape in this English Translation. I found the Greek copy of Eusebius in many places wonderful crabbed, his History is full of allegations, sayings and sentences, and Epistles, and the self same authority oftentimes alleged to the confirmation of sundry matters, that the words are short, the sense obscure & hard to be translated. Yet the learning of the man, the authority of his person, & the Antiquity of his time will cause whatsoever may be thought amiss to be well taken. Socrates who followed Eusebius about a hundred and forty years after, and continued the History, wrote an eloquent and an artificial style, he useth to allege whole Epistles, perfect sentences, and hath delivered the historic very plain. His words are sweet, his vain pleasant, & his invention very witty. though the history be large, his books long, and the labour great in writing of them, yet was I very much recreated with the sweetness of the work. Euagrius, who began where Socrates left, and continued his pen unto the end of the first six hundred years after Christ, is full of Dialects, and therefore in Greeke not so pleasant as Socrates. He hath many superstitious stories which might very well have been spared. But in perusing of him I would have the reader to note the great change that was in his time more than in the days of the former writers, and thereafter to consider of the times following, the difference that is in these our days between the Church and the Apostolic times. the increase, augmentation, & daily adding of ceremonies to ceremonies, service upon service, with other Ecclesiastical rites and decrees, is not the increase of piety and the perfection of godliness, for our Saviour telleth us in the Gospel, that towards the later days love shall wax cold, and iniquity shall abound: but the malice and spite of the Devil, who with the change of time, altereth (as much as he may) the state of the Ecclesiastical affairs, and thrusteth daily into the church one mischief upon an other. Moreover Euagrius being a temporal man, stuffeth his History with profane stories of wars and warlike engines, of battles and loudshed, of Barbarians and Heathen nations. In describing the situation of any soil, the erection of buildings, and virtues of some proper person, he doth excel. Dorotheus Bishop of Tyrus & Martyr, whom I have annexed unto these former Historiographers, being well seen in the Hebrew tongue, and a great Antiquary, wrote briefly the lives of the Prophets, Apostles, and seventy disciples of our Saviour. The faults that are therein, I attribute them rather unto the corrupt copies, then to any want of knowledge in him. Such things as are to be noted in him, I have laid them in the preface before his book. After all these Translations (gentle Reader) not withstanding my great travel & study, I have gathered a brief chronography, beginning with Eusebius, and ending with Euagrius, where thou mayst see the years of the Incarnation, the reign of the Emperors, the famous men and Martyrs, the kings of judaea, and high priests of the jews in jerusalem, from the birth of Christ unto the overthrow of the City, the Counsels, the Bishops of jerusalem, Antioch, Rome, Alexandria, and all the heresies within the first six hundred years after Christ, divided into Columns, where the year of the Lord stands right over against every one. The profit that riseth by reading of these histories, I am not able in few words to declare, besides the works of the authors themselves, they have brought forth unto us Sentences, Epistles, Orations, chapters and books of ancient writers, such as wrote immediately after the Apostles, and are not at this day extant save in them. Namely of Papias Bishop of Hierapolis, Polycarpus Bishop of Smyrna, Polycrates Bishop of Ephesus, Dionysius Bishop of Corinth, Apollinarius Bishop of Hierapolis, Dionysius Bishop of Alexandria, Melito Bishop of Sardis, Serapion Bishop of Antioch, Irenaeus Bishop of Lions, Alexander Bishop of jerusalem, Theoctistus Bishop of Caesarea, Anatolius Bishop of Laodicea, Phileas Bishop of Thumis, Alexander Bishop of Alexandria, Eusebius Bishop of Nicomedia, Theognis Bishop of Nice, Athanasius Bishop of Alexandria, Gregory Bishop of Nazianzum, cyril Bishop of Alexandria, Eusebius Bishop of Dorilaeum, Peter Bishop of Alexandria, Gregory B. of Antioch. Of Gaius, Cornelius, julius, Liberius, Bishops of Rome. Of the Counsels, as the Synod in Palaestina and Antioch, the Council of Nice, Ariminum, Ephesus, Chalcedon and Constantinople. Of learned writers as, Quadratus, Rhodon, Africanus, Miltiades, Apollonius, Maximus, Macarius, Origen, Euagrius, and simeon. If we be disposed to see the Emperors, their Decrees, Epistles, Constitutions and Edicts, we may soon find them even from julius Caesar the first, unto Mauricius the last, within the first six hundred years, namely Augustus, Tiberius, Caligula, Claudius, Nero, Galba, Otho, Vitellius, Vespasian Titus, Domitian, Nerua, trajan, Adrianus, Antoninus Pius, Verus, Comodus, Pertinax, Didius julianus, Severus, Caracalla, Macrinus, Heliogabalus, Alexander Maximinus, Gordianus, Philip, Decius, Gallus, Aemilianus, Valerianus, Claudius Quintilius, Aurelianus, Tacitus, Florianus, Carus, Diocletian and Maximianus, Constantius and Maximinus, Constantinus Magnus and Licinius, Constantinus the younger, Constantius and Constans, julian the Apostata, jovian, Valentinianus and Valens, Gratian, Valentinianus the younger, and Theodosius Magnus, Arcadius and Honorius, Theodosius junior, Martianus, Leo, Zeno, Anastasius, justinus, justinianus; justinus the 2. Tiberius and Mauricius. We may see the Bishops how they governed, Ministers how they taught, Synods what they decreed, Ceremonies how they crept into the Church, Heresies how they rose and were rooted out. If we stand upon the Theatre of Martyrs, and there behold the valiant wrestlers, and invincible champions of Christ jesus, how can we choose but be ravished with zeal when we see the professors of the truth torn in pieces of wild beasts, crucified, beheaded, stoned, stifled, beaten to death with cudgels, fried to the bones, slain alive, burned to ashes, hanged on gibbettes, drowned, brained, scourged, maimed, quartered, their necks broken, their legs sawed of, their tongues cut, their eyes pulled out and the empty place seared with scalding iron, the wrapping of them in ox hides with dogs and snakes and drowned in the sea, the enjoining of them to kill one an other, the gelding of Christians, the paring of their flesh with sharp razors, the renting of their sides with the lash of the whip, the pricking of their veins with bodkins, and famishing of them to death in deep and noisome dungeons. It is a wonder to see the zeal of their prayers, their charity towards all men, their constancy in torment, and their confidence in Christ jesus. These be they whom S. john in his Apocalypse saw in a vision under the altar, that were Martyred for the word of God and the testimony of Christ jesus, which cried with a loud voice, saying: How long tarriest thou Lord, holy and true, to judge and to avenge our blood, on them that devil on the earth. And long white garments were given unto every one of them, and it was said unto them, that they should rest yet for a little season, until their fellow servants and their brethren that should be killed as they were, were fulfilled. The Angel telleth him who they were that were arrayed in long white garments, and whence they came, saying: these are they which came out of great tribulation, and have washed their long robes, and made them white by the blood of the Lamb, therefore are they in the presence of the throne of God, and serve him day and night in his temple: and he that sitteth in the throne will devil among them. They shall hunger no more, neither thirst, and God shall wipe away all tears from their eyes. Very comfortable words. But the executioners, the tyrants, and tormentors hearts were so hardened, that neither voices from above, nor signs in the aer threatening vengeance and the wrath of God to light upon them, neither the swetting of stones, nor the monsters that the earth brought forth could mollify their stony minds. The sea overflowed the land, the earth opened and left dangerous gulfs, Earthquakes overthrew their Towns and Cities, fire burned their houses, yet would they not leave of their fury. They were as S. Paul sayeth, turned into a reprobate sense, they left no villainy unpractised, in the end many of them fell into frenzy and madness, they ran themselves upon naked sword, they broke their own necks, they hanged themselves, they tumbled themselves headlong into rivers, they cut their own throats, and diversly dispatched themselves. This is the vial full of the wrath of God, which the Angel in the revelation powered upon the waters, and the voice that followed after may very well be spoken of them: O Lord which art and wast, thou art righteous and holy, because thou hast given such judgements, for they have shed out the blood of Saints and Prophets, and therefore hast thou given them blood to drink, for they have deserved it. The aforesaid Martyrs gave forth godly sayings, divine precepts for the posterity, they sealed their doctrine with their own blood, they spared not their lives unto the death, they are gone before, they showed us the way to follow after, these (good Christian reader) with other things are to be seen throughout these Histories. The chapters in the Greek were in many places very small, if I should have followed the Greek division, than had I left much waste paper, I have sometimes joined two or three together, some other times taken them as they lay, yet where I altered the division, I noted in the marge the number of the Greek chapters. There is no reign of any Emperor, no story almost worthy the noting, but thou hast in the marge the year of the Lord for the better understanding thereof. Whatsoever I found in the Greek, were it good or bad, that have I faithfully without any partiality at all laid down in English. Wherefore if ought be well done, give the praise unto God. let the pains be mine, and the profit the Readers.  PSAL. 113. Non nobis Domine, non nobis, sed nomini tuo da gloriam.  

The life of Eusebius Pamphilus out of Saint Jerome.  
EUSEBIUS' Bishop of Caesarea in Palaestina, one that was very studious 
Besides the works within named, Eusebius wrote four Books of the life of Constantine: against Hierocles 8 books: against fatal destiny one book, all which I have seen. moreover Socrat. lib. 2 eccle.. hist. cap. 16. 17 saith he wrote three ●okss against Marcellus and there he allegeth some pieces thereof.  in holy scripture, and a diligent searcher together with Pamphilus martyr of the divine library, wrote infinite volumes, and amongst others these which follow. Of evangelical preparation 15 books, as preparatives for such as were to learn the doctrine of the Gospel. Of evangelical demonstration 20 books, where he proveth and confirmeth the doctrine of the new Testament, with a confutation of the adversary: Of divine apparition 5 books: Of the Ecclesiastical history 10 books: Of chronical Canons a general recital with an Epitome thereof: Of the disagreeing of the Evangelists: ten books upon the Prophet Esay: against Porphyrius who wrote then in Sicilia (as some do think) 30 books, whereof only twenty came to my hands: One book of Topiks: An Apology or defence of Origen in 6 books: The life of Pamphilus in three books: Of martyrs certain other books: Upon the 150 Psalms very learned commentaries, with sundry other works. He flourished chief under the Emperor Constantinus Magnus, and Constantius his son, and for his familiarity with Pamphilus martyr, he was called Eusebius Pamphilus. So far Jerome.   

THE FIRST BOOK OF THE ECCLESIASTICAL HISTORY OF EUSEBIUS PAMPHILUS BISHOP OF CAESAREA IN PALESTINA.  

The proëme of Eusebius to his History.  
THE successions of the holy Apostles, together with the times 
The argument of this Eccle siasticall history.  from our Saviour unto us hither to continued, and those things which are said to be done, according unto the Ecclesiastical history, what they are, how great, and who decently have governed the Church, specially in the most famous provinces: also who in all ages have set forth the heavenly doctrine, either by preaching, or by writing: and again what men, how many, & when through desire of novelty, and error, falling into extremities, have published themselves Authors of knowledge falsely so called, & cruelly rend a sunder as ravening wolves, the flock of Christ: moreover what evils forthwith have fallen upon the whole nation of the jews, because of their conspiracy against our Saviour: and again howmany, by what means, and in what times the word hath been of the Gentiles striven against, and what singular men in all times, have passed and gone through bitter conflicts for his name sake, even by shedding of their blood, and suffering of torments, and beside all this, the martyrdoms done in our time, together with the merciful and comfortable aid of our Saviour, towards every one lovingly exhibited: I determining to publish in writing, will not begin of any other 
Where Eusebius begins his history The difficulty thereof of.  place my entrance, then of the first order in doing or dispensation of our Saviour and Lord jesus Christ. but truly the circumstance itself, even in the beginning craveth pardon, being greater than our strength can sustain. I confess in deed that which we promise, to be absolute, and that which we profess to omit nothing, to be a thing incomprehensible. For we first taking this argument in hand, endeavouring to tread a solitary and untrodden way, praying that God may be our guide, and the power of our Lord and Saviour, our present helper and aider: yet can we no where find as much as the bare steps of such as have passed the same path before us, having only small shows and tokens, wherewith divers here and there in their several times have left unto us particular declarations as it were certain sparkles, whilst that they lift their voices from far, and from above, from whence, as from an high place and invisible, crying as out of a certain watchtower horn, what way we ought to go, and how to direct without error and danger the way and order of our talk. whatsoever things therefore we think profitable for this present argument, choosing those things which of them are here and there mentioned, and as it were culling and gathering the commodious and fit sentences of such as have written of old, as flowers out of meadows bedecked with reason, we will endeavour in showing the way of history, to compact the same as it were into one body, being also desirous to retain from oblivion the successions, although not of all, yet of the most famous Apostles of our Saviour, according unto the Churches most notable, and yet fresh had in memory. I suppose 
The necessity.  verily that I have taken in hand an argument very necessary, because that I have found no where any Ecclesiastical writer, which in this behalf unto this day, hath employed any part of diligence. I hope also it willbe a very profitable work for the studious, that 
The utility  is earnenestly set to know the utility of this history. And of these things heretofore, when that I compiled certain chronical Canons, I wrote an Epitome, but the more ample declaration thereof, I thought good to reserve until this present. and the beginning (as I said) will I take of the dispensation and divinity of our Saviour Christ, higher and deeper to be considered, then that which concerns his humanity, for it is requisite for him that comitteth to writing an Ecclesiastical history, thence to begin, even from the chief dispensation of Christ, & diviner than it seemeth to many, in so much that of him we are termed Christians.  

T. V.    

CAP. I.  
A summarye recit all of things concerning the divinity and humanity of our Lord and Saviour jesus Christ.  
BEcause therefore the consideration of the manner in Christ, is two fold, the one consisting as a head on the body, by the which he is understood God, the other to be pondered with paces, by the which he hath put on man, like unto us, subject to passions for our salvations sake. We shall make a right rehearsal of those things which follow, if that first we begin the declaration of the whole history from them which are principal and most proper pillars of this doctrine. In the mean space the auncientrie and dignity of Christian Antiquity, shall against them be declared, which suppose this religion new, strange, of late, and never heard of before: but to declare the generation, dignity, essence, and nature of Christ, no speech can sufficiently serve. sithence that the holy Ghost in the prophets hath testified: His generation who shallbe able to declare? for 
isaiah. 53. john. 10.  the father no man hath known, but the son, neither at any time hath any known the son worthily, but the father alone which begat him. This light going before the world, and all worlds the intellectual and essential wisdom, and the living word of God, being in the beginning with the father, who but the father alone hath rightly known? which is before every creature and workmanship, both of visible and invisible things, the first and only son of God, chief captain of the celestial, rational, and immortal host, the Angel of the great counsel, 
isaiah. 9  & executor of the secret will of the father, maker and worker of all things together with the father, which after the father is cause and auctor of all things, the true and only begotten son of God, Lord, md God, and King of all things which are created, receiving dominion and rule of the father by the same divinity, power, and glory, for according to the mystical divinity concerning him in the scripture. In the beginning was the word, and the word was with God, 
joh. 1.  and God was the word. the same vas in the beginning with God. all things were made by it, and withoutit was nothing made that was made. The same doth Moses, the most ancient of all the prophets testify, for describing by inspiration of the holy spirit the substance and disposition of the universal world, he showeth the framer and workman of all things, God, to have granted to Christ himself and none other, that is his divine and only begotten word, the framing of these inferior things. For unto him, conferring about the creation of man: God said 
Genes.. 1.  (saith he) let us make man after our own likeness and similitude. And with this saying agreeth an other prophet thus speaking of God in Hymns, and saying: He spoke and they were 
Psal. 32.  made, he commanded and they were created. By which words he bringeth in the father a maker, commanding as universal captain with his kingly beck, but the word of God next to him (not an other from that which amongst us is preached) observing in all things his father's ordinances: as many therefore from the first original of mankind as appeared just, godly, virtuous, and honest livers, either about the time of Moses that great worshipper of the great God, or before him as Abraham and his sons, or as many in the times following accounted just, and the prophets also which conceived of God with the cleansed eyes of the mind, have known this same, and have worshipped him as the son of God with convenient and due honour: but he not degenerating from his father's piety, is appointed a teacher unto all of his father's knowledge.   

CAP. II.  
The Son of God appeared unto the fathers in the old testament, and was present with the aeternal father at the creation of the world. Eusebius showeth his divinity partly by his apparitions and partly by creating the world.  
THe Lord God therefore appearing, conferred as a common man with Abraham, sitting in the oak grove of Mambre, he forthwith falling down upon his face, although with the outward eye he beheld but man, yet worshipped him as God, & made supplication unto him as Lord, with the same words he confesseth that he knew him when he said: O Lord which 
Genes 18.  judgest the whole earth wilt not thou judge rightly? For if no reason permit the unbegotten and immutable essence of the almighty to transform himself unto the likeness of man, neither again the imagination of any begotten suffer to seduce the sights of them that see, neither the Scriptures to fayne such things falsely: the Lord and God which judgeth the whole earth and executeth judgement, being seen in the shape of man, what other should be praised (if it be lawful for me to mention the Author of all things) than his only pre-existent word? of whom it is 
Psal. 106.  said in the Psalms: he sent forth his word and healed them, and delivered them out of all their distress. The same word next after the father Moses plainly setteth forth saying: The 
Genes. 19  Lord rained brimstone and fire from the Lord, out of heaven upon Sodom and Gomorrha. The same doth the sacred Scripture call God, appearing again unto jacob in the figure of man, 
Genes. 32.  & saying unto jacob: Thy name shall no more be jacob, but Israel shallbe thy name, because thou hast wrestled and prevailed with God. at what time jacob termed that place the vision of God, 
Genes. 32. He preventeth the objection: perhaps they were Angels which appeared unto ●ens. Jesus otherwise Iehosua. * Secondaryly not in dignity but in per person & order. issue 5.  saying: I have seen God face to face and my life is preserved. Neither is it lawful once to surmise that the apparitions of God in the Scriptures may be attributed to the inferior Angels and ministers of God, for neither the Scripture if at any time, any of them appeared unto men concealeth the same: calling by name neither God, nor Lord, but Angels or messengers which may easily be tried by innumerable testimonies. This same also doth* jesus the successor of Moses call grand captain of the great power of the Lord, being as prince of all supernatural powers and of celestial Angels and Archangels, and the famous power and wisdom of the father, to whom * secondaryly all things concerning rule and Reign are committed, when as he beheld him in no other form or figure then of man, for thus it is written: And it happened when josua was in jericho he lifted up his eyes and beheld a man standing over against him, having a naked sword in his hand, and josua coming unto him said: art thou on our side, or on our adversaries? and he said unto him, I am chief captain of the host of the Lord, and now am come hither. And josua fell on his face to the earth and said unto him: Lord what commandest thou thy servant? and the captain of the lords host said unto josua: lose thy shoe from of thy foot, for the place where thou standest is an holy place and the ground is holy. By these words thou mayst perceive the self same, not to be different from him which talked with Moses, for there also the Scripture hath used the same words: when the Lord saw 
exod 3.  that he came for to see, God called him out of the midst of the bush and said: Moses, Moses, and he answered, what is it? and he said come not hither, put thy shoes of thy feet, for the place where thou standest is holy ground, and he said unto him: I am the God of thy father, the God of Abraham, the God of Isaac, and the God of jacob. And that it is a certain essence living and subsisting with the father & the God of all things before the foundations of the world were laid, ministering unto him at the creation of all creatures termed the word, and the wisdom of God (notwithstanding the aforesaid) wisdom herself in her proper person thus by Solomon plainly and pithily speaking, is to be heard: I (saith wisdom) have framed or fixed a 
Proverb. 8.  tabernacle, counsel, knowledge, & understanding. I have by calling alured unto me. Through me Kings do reign, & Potentates put in practice just laws. Through me mighty men, and Princes are much made of. Through me Princes bear rule on earth. to this she addeth: The Lord himself fashioned me the beginning of his ways, for the accomplishing of his works. I have been ordained before the foundations of the world were laid, and from the beginning, or ever the earth was made, before the welspringes flowed out, before the foundations of the mountains were firmley set, and before all hills begat he me, when he spread and prepared the heavens, I was present, when he bound in due order the depth under heaven I was by. I was wherewith he daily delighted, rejoicing continually in so much that he rejoiced at the perfect finishing of the world. that he was before all things, and to whom (though not to all men) the heavenly word was declared, it followeth that in few words we entreat.   

CAP. III.  
Why before the incarnation the word was not preached and published among all people, and known of all as after the incarnation?  
FOr what cause therefore the word of old, unto all men, and unto all nations, even as now was not preached, thus it shall evidently appear. that old and ancient age of man could not attain unto this most wise and most absolute doctrine of Christ, for immediately the first man, from his happy estate, being careless of the commandment of God, fell into this mortal and frail life, and changed those heavenly delights and pleasures of old for this cursed earth. and consequently his posterity, when they had replenished the whole world, appearing far worse (one or two excepted) have chosen certain savage and brutish manners, and with all this bitter and sorrowful life, & cast in their minds neither city neither common weal, neither arts, neither sciences whatsoever. and retained amongst them not as much as the name either of laws or judgements, and to be short not once as much as the view of virtue and philosophy, but living among beasts, spent their time in wilderness, as fieldish men and void of humanity, corrupting the reasonable understanding agreeable with nature, the reasonable seeds of man's mind with their wilful malice, yielding themselves wholly to all abominations, so that sometimes they infect each other, sometimes they slay each other, sometimes they devour man's flesh, presuming to wage battle with God after the famous battle of the foolish Giants, determining and imagining in 
Genes. 11.  their mind to wall heaven and earth in one, and being moved through the madness of their mind they went about to conquer God the governor of all things, whereby they have thus sore incensed him against themselves. God the duerseer and ruler of all things, revenged them with floods and destructions of fiery flames, as if they had been a certain wild, umnanured thickett, overspreadinge the whole earth: also with famine and continual plagues, with battle and thunderbolts from above he cut them of, and subdued that severe and most bitter malady of their souls: by restraining them with more sharp punishments & imprisonments. When malice was now flown unto the brim and had overcast all with the cover thereof, overshadowing & overdarkening the minds of mortal men, as it were a certain soaking slumber of drunkenness: that first begotten wisdom of God, and the same word that was in the beginning with God by his superabundant loving kindness, appeared unto the inhabiters on earth sometimes by vision of Angels, sometimes by himself, as the helping power of God unto some one or other of the ancient worshippers of God, in no other form or figure then of man, for otherwise their capacity could not have comprised the same. After that now by them the seed of piety was sown & scattered amids the multitude of men, and the whole nations which from the Hebrews linealy descended had now purposed to prefer godliness upon earth: he delivered unto them of old by his servant Moses, after straight institutions certain figures and forms of a mystical Sabaoth and circumcision, and entrances unto other spiritual contemplations, but not the perfect & plain mysteries thereof. When as the law was published and set forth as a sweet sound unto all men, than many of the Gentiles through the law makers, every where yea and philosophers changed their rude, brutish, and savage senses unto meek and mild natures, so that thereby there ensued amongst them perfect peace, familiarity, and frendshipithen again to all men and to the Gentiles throughout all the world, as it were now in this behalf helped and fit to receive the knowledge of his father, the same schoolmaster of virtue, his father's minister in all goodness, the divine and celestial word of God through man with corporal substance not different from ours, showed himself about the beginning of the Roman empire, wrought and suffered such things as were consonant with holy Scripture which foreshowed there should be borne such a one as should be both God and man, a mighty worker of miracles, an instructor of the Gentiles in his father's piety, and that his wonderful birth should be declared, his new doctrine, his wonderful works, besides this the manner of his death, his resurrection from the dead, and above all his divine restitution into the heavens. The Prophet Daniel beholding his kingdom in the spirit to be in the 
The Kingdom of Christ, Daniel. 7.  latter age of the world, whereas otherwhere divinely yet here more after the manner of man describeth the vision of God. I beheld (saith he) until the thrones were placed, and the ancient of days sat thereon, his garments were as the white snow, the hears of his head as pure wool, his throne a flame of fire, his chariots burning fire, a fiery stream slided before his face, a thousand thousands ministered unto him, the judgement was set, & the books were opened, etc. Again: And again after this I beheld (saith he) and behold one coming in the clouds like the Son of man, and he came still unto the ancient of days, & he was brought before him, and to him was given principality, & honour, and rule, and all people, tribes, and tongues shall serve him, his power is an everlasting power which shall not pass, his kingdom shall never be destroyed. These things truly may be referred to none other then to our saviour. God that was the word, being in the beginning with the father, and named the reason of his incarnation in the latter tinnes, and because we have in our our prophetical expositions touching our Lord Jesus Christ, and therein have showed evidently those things which concern him, at this present we willbe content with the premises.   

CAP. FOUR  
That jesus and the very name of Christ from the beginning was both known and honoured among the divine Prophets, that Christ was both a King, an highpriest, and a Prophet.  
THat the name both of jesus and also of Christ among the holy prophets of old was honoured, now is it time to declare. Moses first of all knowing the name of Christ to be of great reverence & glorious, delivering types of heavenly things, & pledges & mystical forms (according unto the commandment prescribed, saying unto him: See thou do all things after the 
Exod. 25.  fashion that was showed thee in the mount. Naming man (as he lawfully might) an highpriest of God, called the same Christ, and to this dignity of high priesthood although by a certain prerogative excelling all others among men, yet because of honour and glory he put to, the name of Christ. So then he deemed Christ to be a certain divine thing. The same Moses also, when, being inspired with the holy Ghost he had well foreseen the name of jesus, judged the same worthy of singular prerogative: for this name of jesus appeared not manifest among men afore it was known by Moses, and this name he gave to him first, and to him alone whom he knew very well by type & figurative sign to receive the universal principality after his death. His successor therefore, before that time called not jesus, but otherwise to weet 
* τῷ Ἀυσῆ in this place I suppose to be corrupted commonly in the greek it is red Ναυῆ the hebrews call him jehoschua. been Nun. 1. The son of Nun. Num. 11. and. 14. Deut. 1. josu. 24.  Ause: He called jesus, the which name his parents had given him: thereby attributing to that name singular honour far passing all princely sceptres, because that the same jesus Nave was to bear the figure of our Saviour, & also alone after Moses to accomplish the figurative service committed unto him, and thought worthy to begin the true and most sincere worship. Moses to these two men after him thus surpassing all people in virtue and honour, attributed for great honour the name of our saviour jesus Christ to the one as high priest, to the other as principal ruler after him. After this the prophet's plainly have prophesied & namely of Christ, & of the peevish practice of the jewish people against him, & of the calling of the Gentiles by him. 
* The testimonies of the prophets touching Christ. Iam. 4. Psal. 2. Psal. 2.  jeremy thus said: The spirit before our face, Christ our Lord, is taken in their nets, of whom we speak before under the shadow of his wings we shallbe preserved alive among the Heathen. David also being amazed because of his name, expostulateth the matter thus: Why (saith he) have the Gentiles raged, and the people imagined vain things? The kings of the earth stood forth, and the princes assembled together against the Lord and against his Christ. To these he addeth in the parson of Christ saying: The Lord said unto me thou art my son, this day have I begotten thee. Ask of me and I shall give thee the Heathen for thine inheritance, and the ends of the earth for thy possession, 
Kigs' Priests and prophets among the Hebrews, because of their anointing e'er called Christ's. The types & shadows of Christ being Priest King and Prophet.  The name of Christ therefore among the Hebrews hath not only honoured those that were adorned with the high priesthood, anointed with figurative oil prepared for that purpose: but also princes whom the Prophets by the precept of God have anointed and made figurative Christ's: because they figuratively resembled the divine word of God, and the regal and princely power of the only and true Christ governing all things. And moreover we have learned certain of the Prophets typicalye by their anointing to have been termed Christ's. Al they had a relation unto the true Christ, the divine and heavenly word, the only highpriest of all, the king of all creatures and the chief Prophet of the father over all other Prophets, the proof hereof is plain: for none ever of all them that typically were anointed, were they Princes, or Priests, or Prophets, have purchased unto themselves such divine power and virtue as our saviour and Lord jesus Christ sole and singular hath showed. None of all them how famous so ever they were found, among their own throughout many ages by reason of their dignity and honour have bestowed this benefit upon their subjects, that by their imaginative appellation of Christ they should by name be consecrated Christians in deed. Neither hath the honour of adoration been exhibited by the posterity unto any of them, neither after their death hath there been any such affection, that for their sake any prepared themselves to die for the maintenance of their honour, neither hath there been any tumult among the Gentiles throughout the world for any of them, the power of the shadow was not of such efficacy in them, as the presence of the verity by our saviour declared, which resembled neither the form or figure of any: neither linealy descended according unto the flesh from the Priests: neither was exalted by the might of men unto his kingdom: neither prophesied after the manner of the ancient Prophets: neither obtained any pre-eminence or prerogative among the jews: yet for all this, Christ, being by the divine spirit adorned with all these dignities though not in types yet in truth itself, and enjoying all the gifts of those men (whereof mention is made) he hath been more published and preached, and hath powered upon us the perfect ornature of his most reverent and holy name, not turning henceforth unto types and shadows such as serve him, but unto the naked truth, the heavenly life, and undoubted doctrine of verity, his anointing was not corporal, but spiritual, by participation of the unbegotten dyetie of the father, the which thing isaiah declareth when as in the person of Christ he breaketh out into these words: The spirit of the Lord upon me, wherefore he anointed 
Esay. 61.  me to preach glad tidings unto the poor, he sent me to cure the contrite in heart, to preach deliverance unto the captives, and sight unto the blind. Not Esay alone but David also touching the person of Christ lifteth up his voice and sayeth: Thy throne o God lasteth for 
Psal. 44.  aye, the sceptre of thy kingdom is a right sceptre; thou hast loved righteousness and hated iniquity, wherefore God, even thy God hath anointed thee with the oil of gladness above thy fellows, of the which the first verse termeth Christ, God, the second honoureth him with regal sceptre, thence consequently passing unto the rest he showeth Christ to be anointed not with oil of corporal substance but of divine, that is of gladness, whereby he signifieth his prerogative and surpassing excellency and difference severing him from them, which with corporal and typical oil have been anointed. And in an other place, David declaring his dignity sayeth: The Lord 
Psal. 110.  said unto my Lord, sit thou on my right hand, until I make thine enemies thy footstool. And out of my womb before the day star have I begotten thee. The Lord swore, neither will it repent him, thou art a Priest for ever after the order of Melchisedech. This Melchisedech in the 
Genes. 14 Heb. 4. 7.  sacred Scriptures is said to be the Priest of the most high God, so consecrated and ordained neither by any oil prepared of man for that purpose, neither by succession of kindred attaining unto the priesthood as the manner was among the Hebrews. Wherefore our Saviour according unto that order and not others (which received signs & shadows) is published by performance of the oath, Christ and Priest. So that the history delivereth him unto us neither corporally anointed, among the jews, neither borne of the priestly tribe, but of God himself before the day star, that is being in essence before the constitution of all worldly creatures, immortal possessinge a priesthood that never perisheth by reason of age, but lasteth world without end. Yet this is a 
The office of Christ proved by consent the service of the faithful Sainctes.  great and an apparent argument of his incorporeal and divine power, that alone of all men that ever were, and now are, among all the wights in the world, Christ is preached, confessed, testified, and every where among the Grecians and Barbarians, mentioned by this name, and hitherto among all his adherentes honoured as King, had in admiration above a Prophet, glorified as the true and the only high Priest of God, surpassing all creatures, as the word of God, consisting in essence before all worlds, receiving honour and worship of the father & honoured as God himself, and which of all other is most to be marveled at, that we which are dedicated unto him honour him not with tongue only, & garrulous talk of whispering words, but with the whole affection of the mind, so that willingly we prefer before our lives, the testimony of his truth.   

CAP. v.  
That the Christian religion is neither new neither strange.  
I suppose these things to have been necessarily placed by me in the beginning of this history, 
In the Greek both the chapters were one  lest that any surmise our Saviour and Lord jesus Christ to be a new upstart by reason of the time of his being in the flesh. Now again lest that any so deem his doctrine as new found and strange, delivered by such a one so thought of, and nothing differing from other in men's doctrines, let us then in few words entreat and reason of this the which we may take for undoubted. For when as the coming of our Saviour Christ was now fresh in the minds of all men, 
The Christian an nation.  and that a new nation neither small, neither weak, neither such as was conversant and situate in corners of fountains and wellsprings, but of all other most populous and most religious secure as toutching danger, and of invincible mind aided continually by the divine power of God, at certain secret seasons suddenly appeared, the same I say being beautified among all men by the the title and name of Christ, the which one of the Prophets being astonished and fore seeing to come to pass with the single eye of the divine spirit, uttereth thus: who hath heard such things? or who hath spoken after this manner? hath the earth traveling brought forth in one day? hath ere a nation sprung up suddenly and at one time? in an other place also he hath signified the same 
Esay 62.  to come to pass, where he sayeth: They that serve me shallbe called after a new name, which shallbe blessed on earth. Although presently we plainly appear to be upstarts, and this name 
The life of Christians very ancient.  of Christians of late to have been notified unto all nations: yet that the life and conversation of Christians is neither new found neither the invention of our own brain, but from the ancient creation of mankind, and as I may say rectified by the natural cogitations and wisdom of the asicient godly men, we will thus by godly examples make manifest unto the world. The nation of the Hebrewes, is no new nation, but famous among all people for their antiquity, and known of 
The fathers of the old te stamentwere Christians.  al. They have books and monuments in writing containing ancient men. Though their nation were rare and in number few, yet they excelled in piety, & righteousness, and all kind of virtues, some notable and excellent before the flood, and after the flood others as the sons & Nephews 
Isuppose this Atar to be There mentioned in the 11. of Genes.. * The definition of a Christian.  of Noah, as Atar & Abraham, in whom the children of the Hebrewes do glory as their chief guide and forefather, if any affirm these famous men set forth by the testimony of righteousness though not in name yet in deed to have been Christians, he shall not err therein, * for he that will express the name of a Christian must be such a man as excelleth through the knowledge of Christ and his doctrine, in modesty and righteousness of mind, in constancy of life, in virtuous fortitude, & in confessing of sincere piety towards the one & the only universal God. They of old had no less care of this than we, neither cared they for the corporal circumcision no more do we, neither for the observation of the Sabbaths no more do we, neither for the abstinence from certain meats & the distinction of other things which Moses first of all instituted & delivered in signs & figures to be observed, no more do Christians the same now, but they perceived plainly the very Christ of God to have appeared to Abraham, to have answered Isaac, & reasoned with Israel, that he commoned with Moses, and afterwards with the Prophets, we have entreated before. Whereby thou mayst find the godly of old to have sorted unto themselves the surname of Christ, according unto 
Psal. 104. Christ's that anointed.  that of them spoken: see that ye touch not my * Christ's, neither deal perversely with my Prophets. It is manifest that the same service of God, invented by the godly of old about the the time of Abraham, and published of late unto all the Gentiles, by the preaching of the doctrine of Christ is the first, the eldest, and the ancientest of all, but if they object that Abraham a long time after received the commandment of Circumcision, yet afore the receipt thereof by the testimony of his faith hath been accounted righteous, the Scripture declaring thus of him: Abraham believed God & 
Genes. 15. Rom. 4.  it was imputed unto him for righteousness, & he being the same before circumcision heard the voice of God, which also appeared unto him. The same Christ, than the word of God promised unto the posterity following that they should be justified after the manner of Abraham's justification, saying: and all the tribes of the earth shallbe blessed in thee. again, thou shalt be a great & a populous 
Rom. 4. ●…ness 12. ●…ness 22.  nation, & all the nations on earth shallbe blessed in thee. this is manifest in so much that it is fulfilled in us, for he through faith in the word of God, and Christ which appeared unto him was justified, when as be forsook the superstition of his native country, and the error of his former life, confessed the only God of all, & worshipped the same with virtuous works, & not with the Mosaical ceremonies of the law which afterwards ensued, unto him in this case it was said: In thee shall all 
Genes. 22.  the tribes & all the nations of the earth be blessed, The same manner of sanctimony was seen exercised of Abraham in works far excelling the words vsualy received among the Christians alone throughout the world, what then hindereth but that we may confess the sole and the same conversation of life, the same manner of service, to be common unto us (after the time of Christ) which them which have sincerely served God of old? so that we show the same to be neither new, neither strange, but (if it be lawful to testify the truth) the ancientest, the only, and the right restoration of piety delivered unto us by the doctrine of Christ, of these things thus far.   

CAP. VI  
Of the time of our saviours coming unto the world.  
Now that we have conveniently proposed hitherto as by way of preface, this our Ecclesiastical 
Cap. 5. after the greek.  history, it remaineth then that we begin after a compendious sort from the coming of our Saviour Christ in the flesh, & that this may take effect, we pray God the father of the word and the revealed Jesus Christ our Lord and Saviour, the heavenly word of God to be our helper and fellow labourer to the setting forth of the true declaration thereof. It was 
jesus Christ was borne the 3963. year of the world, in the 3. year of the 134 olympiad, the 42. year of Augustus the 34 of Herod. Luc. 2. josephus. Act. 5. josephus antiquit. lib. 18. cap. 1.  the two and forty year of the reign of Augustus the Emperor, after the subjection of Egypt, and the death of Antonius and Cleopatra where last of all the Ptolemaees in Egypt ceased to bear rule, the eight and twentieth year, when as our Saviour and Lord Jesus Christ, at the time of the first taxing, (Cyrenius then Precedent of Syria) was borne in Bethleem a city of judea, according unto the prophecies in that behalf premised. The time of which taxing under Cyrenius, Flavius josephus an ancient historiographer among the Hebrewes maketh mention of, adding thereunto an other history of the heresy of the Galilaeans, which sprung up about the same time, whereof amongst us also Luke in the Acts of the Apostles mentioneth writing thus: After this manner started up on judas of Galilee in the days of tribute & drew away many of the people after him, he also himself perished and as many as obeyed him were scattered abroad. The same doth josephus (before mentioned) in his eighteenth book of Antiquities confirm thus, by word: Cyrenius of the number of Consuls which enjoyed other principalities, and by the consent of all men so prevailed that he was thought worthy of the Consulship & counted great by reason of other dignities, came with a few into Syria, sent for this purpose by Caesar that he should have there the jurisdiction of the Gentiles, & be Censor of their substance. And a little after. judas (saith he) Gaulanites a man of the city Gamala, having taken unto him on Sadochus a Pharisee, became a rebel, & affirmed together with this Pharisee, that the taxing of this tribute 
joseph lib. 2. judaic. bell. cap. 7. callet this Galilaean Simon & not judas as Eusebius doth.  inferred nothing else but manifest servitude, & exhorted the Gentiles to set their helping hand to the maintenance of their liberty And in his second book of the wars of the jews, he writeth thus of him: About that time a certain Galilaean by name judas, seduced the people of that region, misliking with this, to wit: that they sustained the payment of tribute, unto the Roman empire, & under God that they suffered mortal men to bear rule over them. So far josephus.   

CAP. VII. 
Cap. 6. after the Greek.   
That according unto the prescript times foreshowed by the Prophets, the Princes of the jews which unto that time by succession held the principality, surceased & that Herode the first of the Aliens became their King.  
WHen Herode the first of them which unto Israel are counted strangers, received 
Christ was borne when as the scept taken from juda was held of Herod the Idumaean. Genes. 19  rule over the jewish nation the prophecy written by Moses in that behalf was fulfilled, which said: There shall not want a Prince in juda, neither a leader fail of his loins, until he come for whom it was kept & reserved, whom he pronounced to be the expectation of the Gentiles. Then were not these things come to an end which concerned this prophecy, at what time it was lawful for this nation to be governed by their own Princes which lasted by line of succession, even from Moses unto the reign of Augustus the Emperor under whom Herode the foreyner became ruler over the jews being granted unto him by the Romans, who as josephus writeth, was by father an Idumaean, by mother an Arabian, & as Aphricanus one not of the vulgar sort of Historiographers writeth by the report of them which diligently read him: The son of Antipater, & the same to be the father of on Herode Ascalonites, on 
Herode Antipater the father of Herod Ascalonites.  of the number of them which ministered in the temple of Apollo. This Antipater being a child was taken by Idumaean thieves, among whom he remained because his father being poor was not able to redeem him, & being bred & brought up in their manners, he became very familiar with Hyrcanus the high Priest of the jews, this had then a son borne called Herode, which reigned in the time of our Saviour. The principality of the jews being at this point, then present was the expectation of the Gentiles according unto the rule of prophecy when as their Princes by succession from Moses, ceased to bear rule & to reign over the people. before they were taken captive 
judges.  and led to Babylon, their Kings began to reign, from Saul who was the first, & from David. 
Kings.  Before their King's Princes bare rule whom they called Judges, beginning the government after Moses & his successor 
* jesus otherwise called jehosua. Priests. Pompey Aristobulus  jesus. After their return from Babylon there wanted not those which governed the state, wherein the best ruled, & the state wherein few bare authority. Priests had the pre-eminence until that Pompey the Roman captain had by main force besieged jerusalem, polluting the holy places by entering into the sanctuaries of the temple, & sending him which had continued the succession of Kings from his progenitors unto that time (Aristobulus by name) Prince & Priest, captive, together with his sons to Rome, committed the office of high Priesthood unto his brother Hyrcanus, so that from that time forth the jews became tributaries unto 
Hyrcanus.  the Romans. Anon after that Hyrcanus (unto whom the succession of the high priesthood befell) was taken of the Parthians, Herode the first foreyner (as I said before) took of the Roman senate and the Emperor Augustus the government of the jewish nation, under whom when as the presence of Christ was apparent, the salvation of the Gentiles long looked for, took effect. and their calling consepuently followed according unto the prophecy in that behalf premised. since which time the Princes and Rulers of juda ceasing to bear rule, the state of highpriesthoode (which among them by order of succession, after the decease of the former befell unto the next of blood) was forthwith confounded. Hereof thou hast josephus a witness worthy of credit, declaring how that Herode after that he had received of the Romans, the rule over the jews, assigned them no more Priests which were of the priestly progeny, but certain base and obscure personages, the like did his Son Archelaus, and after him the Romans bearing rule, committed the same against the priestly order. The said josephus declareth how that Herode first shut up under his own seal the holy rob of the high Priest, not permitting the high Priests to retain it in their proper custody. So after him Archelaus, and after Archelaus the Romans did the like. To this end be these things spoken of us, that we show what effect (touching the prophecy of the coming of our Saviour Christ Jesus) ensued, but most plainly of all other the prophecy of Daniel describing the number of certain weeks by name unto Christ the ruler 
Daniel. 9  (whereof we have in an other place entreated) foretelleth, that after the end and term of those weeks, the Iewishe anointing should be abolished. This is plainly proved to have been fulfilled at the coming of our Saviour Jesus Christ in the flesh. these things I suppose to have been necessarily observed of us, for the trial of the truth touching the times.   

CAP. VIII.  
Of the disagreeing imagined to be among the Evangelists about the genealogy of Christ.  
IN so much that Matthew and Luke committing the Gospel to writing, have diversly delivered unto us the genealogy of Christ, and of diverse are thought to disagree among them selves, so that every one of the faithful through their ignorance in the truth, endeavour to comment on those places: now therefore concerning the premises, let us propose a certain history which came to our hands, the which Aphricanus (of whom we mentioned a little before) in an Epistle to Aristides, remembered, writing of the concordancye of the genealogy of Christ, set forth in the Gospels, making there with all, a relation of the wrested and false opinions of others, the history after his order of discourse, he hath in these words delivered to the posterity. * The names of the kindreds in Israel are numbered, either after the line of 
* Cap. 7. after the greek. Aphricanus epist. ad Aristidem. he lived in the time of Origen. Euseb. lib. 6. cap. 30.  
* sons by nature, and sons by the Law.  
* An argument of the resurrection.  nature, or after the rule limited in the Law. after the line of nature, as by succession of the natural seed, after the rule in the Law, as by his succession which raised seed unto his barren brother diseased. * For as yet the hope of the resurrection was not made manifest, they imitated the promise to come with mortal resurrection, * lest the name of the diseased with his death should quite be cut of, for of them which are led with this line of generation, some succeeded as natural children their fathers, some begotten by others have after others been called, yet of both mention is made as well of them which truly, as of them which resemble the name of generation. Thus near neither of the Gospels is found false, howsoever it doth number, be it according unto nature, or the custom of the Law. The kindred of Solomon and of Nathan is so knit together, by reviving of the diseased without issue, by second marriages, by raising of seed, so that not without cause, the same persons are posted over to diverse fathers, whereof some were imagined, and some others were their fathers in deed, both the allegations being properly true, though in joseph diversly, yet exactly by descent determined. And that that which I go about to prove may plainly appear, I will declare the orderly succession of this genealogy, making a recital from David by Solomon. The third from the 
Matth. 1.  end is Matthan found, which begat jacob, the father of joseph, but from Nathan the Son of David, Descending according unto the Gospel of Luke, the third from the end is 
Luk. 3.  Melchi, whose Son is Hely, the father of joseph. For joseph is the Son of Hely, the Son of Melchi. joseph being the proposed mark to shoot at, we must show how either is termed his father, deriving the pedegrew of jacob from Solomon, of Heli from Nathan. and first how jacob, and Heli, being two brethren, than their fathers, Matthan and Melchi, borne of divers kindreds may be proved grandfathers to joseph. Matthan therefore & Melchi, marrying the same wife, begat brethren by the same mother, the Law not forbidding a widow either dismissed from her husband, or after the death of her husband to be coupled unto an other man. First therefore 
Matthan & Melchi husbands to one and the same wife, be gate several sons, to wit. Matthan begat jacob: & Melchi his son Heli. jacob brother to Heli, on his sister the will of Heli begat joseph. * Math. 1. * Math. 1. * Luk. 3.  Matthan descending from Solomon, begat jacob of Esttha, for that is said to be her name. After the death of Matthan, Melchi (which is, said to have descended from Nathan) being of the same tribe, but of an other race, having married this widow to his wife, begat Heli his son. Thus do we find jacob and Heli of a different race, but by the same mother to have bed brethren. of the which jacob taking to wife his sister the wife of Heli, his brother diseased without issue, begat on her the third, to wit joseph: by nature and the order of generation unto himself. Whereupon it is written: jacob begat joseph, by the Law unto his brother Hely diseased, whose son joseph was, for jacob being his brother raised seed unto him, wherefore neither that genealogy which concerneth him, is to be abolished, the which Matthew the Evangelist reciting: jacob (saith he) begat joseph. & Luke of the other side: which was the son (saith he) as it was supposed (for he addeth this with all) of joseph, which was the son of Heli, which was the son of Melchi. And the word of begetting, he overskipped with silence unto the end, with such a recital of sons, making relation unto Adam which was of God. neither is this hard to be proved, or to small purpose proposed. The kinsmen of Christ according unto the flesh, either making apparent or simply instructing, yet altogether teaching that which is true: have delivered these things unto us: how that the Idumaean the eves invading the city Ascalon in Palaestina, took captive together with other spoils out of the temple of Apollo, adjoining unto the walls, Antipater, son to one Herode, that was minister in that temple. When the priest was not able to pay ransom for his son, this Antipater was brought up after the manner of the Idumaeans, & became very familiar with Hyrcanus the high priest of the jews. & having been in embasye with Pompey in Hircanus' stead, he restored unto him the kingdom which was taken from his brother Aristobulus, assigned himself governor of Palaestina, and proceeded forwards in felicity. When this Antipater was envy for his great felicity, and was traitorously slain, there succeeded him his son Herode, which at length of Antonius and Augustus, by decree of the Senate, received rule over the jews, whose sons were Herode, and the other Tetrarches. These things are common among the greek histories. And when as unto that time the genealogies of the Hebrewes, yea of them also linealy descending of Proselytes, as Achior the Amanyte, and Ruth the Moabyte, likewise as many as fell, being delivered from out of Egypt, and mixed with the Israelites, were recorded among their ancient monuments: Herode, whom the Israeliticall genealogy availed nothing, being pricked 
Herode burned the genealogies of the Hebrewes to make himself a gentleman.  in mind with the baseness of his birth, burned their ancient recorded genealogies, supposing thereby to derive himself of noble parentage, if none other helped by public records were able to prone their pedegrewes from the patriarchs, or Proselytes, or such as were cleped strangers horn, and mingled of old among the israelites. Very sew studious in this behalf do glory, that they have got unto themselves proper pedegrewes or remembrance of their names, or other wise records of them, for the retaining of their ancient stock in memory, which these men mentioned of before, have attained unto, being called because of their affinity, and kindred with our Saviour after the name of the Lord, and 
δεσπόσυνοι Dominici.  traveling from the Nazarites and Cochoba, castles of the jews into other regions, they expounded the afore said genealogy out of the book of Chronicles, as far for the as it extendeth. 
Paralip.  Now so ever then the case stand, either thus for otherwise, no man, in my judgement can find a plainer exposition. Whosoever therefore he be that ruleth himself aright, he willbe careful of the self same with us, although he want proof, to prefer a better, and a truer exposition. The Gospel in all respects uttereth most true things. About the end of the same epistle he hath these words: Matthan descending of Solomon, begat jacob, Matthan deceased, Melchi which 
Aphricanus epist. ad Aristidem.  descended of Nathan, on the same woman begat Heli then were Heli and jacob brethren by the mother's side, Heli dying without issue, jacob raised unto him seed, by be getting of joseph, his own son by nature, but Heli his son by the la this was joseph, son to both. so far Aphricanus. Sithens that the genealogy of joseph is thus recited, after the same manner, Mary is termed to be of the same tribe, together with him. For by the law of Moses, the mingling of tribes was not permitted, which commandeth that matching in marriage, be made with one of the same people, and family, lest the lot of inheritance due to the kindred, be tossed from tribe to tribe. of these things thus much.   

CAP. IX.  
Of the slaughter of the Infants by Herode, and the lamentable Tragedy touching 
Cap. 8. after he greek.  the term and end of his life.  
WHen Christ was borne in Bethleem of Iewrye, according unto Prophecies for eshewed, and times already declared: Herode (because of the wise men which came from 
Matth. 2.  the East, inquiring: where the King of the Iewes should be borne, that they had seen his star, and therefore had taken so great a journey in hand, to the end they might worship God which was borne) was not a little moved, supposing his principality to be in peril, and his rule to go to wrack, and ruin. for he enquiring of the Doctors of the Law among the Iewes, where they looked that Christ should be borne, had no sooner perceived the prophecy of Micheas, foretelling the birth of Christ to be in Bethleem, but with one edict, he commands the 
Herode come naundeth he infants to be slain, Anno Christi Augusti 44 Euseb in Chronic. Matth. 1.  sucking babes in Bethleem, and in all the borders thereof, as many as were two year old and under (according unto the time that he had exactly inquired and known of the wise men) to be slain, supposing certainly thereby (as it was very likely) to destroy jesus, in the same peril with his equals of the same age. but the babe jesus prevented this deceitful pretence of his, being conveyed into Egypt, his parents also being forewarned by the appearing of an Angel, of that which should come to pass: this the holy Gospel doth declare. Moreover I think it not amiss to let the world understand, how that the divine ultion without any delay at all, apprehended the bold enterprises of Herode against Christ, and his equals, while breath was yet in his body, showing as it were by certain preambles, what was like to be fall him after his death. And how he stained his princely affairs, which in his own censure seemed prosperous, by his interchangeable domestical calamities, that is: by the trowel slaughter of his wife, of his children, of his 
The domesti all tragedies and cruelty of Herode.  nearest kinsfolks, of his most familiar friends, so that it is impossible presently to repeat the whole. The matter itself so shameful, that it overshadowed every tragical action. The which josephus hath prosecuted at large in his histories, how that for his conspiracy and crafty counsel which he intended against Christ, and the other infants, an heavy scourge from above apprehended him, bexing him to the death. it will seem pertinent to the purpose presently to hear the words of the historiographer himself describing in the 17. book of the Antiquities of the 
oseph. Anti. ud. lib. 17. ca 8. 9 Anno Christi 6. Augusti 47. Euse Chronic.  jews, the lamentable end of his life in these words: Herod's disease vexed him, more & more, God executing justice on him, for the things which he had impiously committed. It was a slow or slack fire, yet yielding not so great inflammation outwardly to the beholders, as vexation inwardly to the internal parts, he had a vehement desire, greedily set to take some thing, yet was there nothing that sufficed him. moreover inward rotting of the bowels, and specially a grievous flux in the fundament, a raw, and a running phlegm about his feet, and the like malady vexed him about his bladder. his privy members putrefied, engendering worms which swarmed out. a shrill stretched wind, he had great pain in breathing, and a gross breath, having throughout all the parts of his body such a cramp, as strength was not able to sustain. it was reported by them which were inspired from above, and to whom the gift of Divination was granted, that God enjoined the Prince this punishment, for his great impiety. These things the aforesaid josephus in his commentaries hath made manifest unto us, and in the second part of his histories, the like he noteth unto us, writing thus: From that time forth, sickness 
joseph. bell. Iud.. lib. 1. cap 1.  invaded his whole body, and brought him subject to diverse passions. it was a hot burning fever, an intolerable itch, overrunning the outward parts of his body, a continual pain in the fundament, hydropical swell in the feet, an inflammation of the bladder, putrefaction of the privities, which engendered swarms of lice. beside this, often, and difficult drawing of breath, with the cramp, contracting the sinews throughout all the membres of his body. so that the wise men reported these diseases to be nothing else, but sure, and certain plagues, or punishments. he, although struggling with so many sores, yet for all that, wholly set to save his life, hoped for health, & imagined after remedies. Passing over jordane, he used for help the hot baths, nigh Calliroe, which run unto the lake Asphaltitis, which also by reason of their sweetness are drinkeable. The Physicians there, thought good that his whole body should be supled, with v uhot oil, & he being dismissed into a vessel full of hot oil, his eyes so dazzled, & dissolved themselves, that he came out, as dead. When the servants, by reason of these circumstances were sore troubled, he remembered his plague, and despaired thenceforth of any recovery at all, commanding withal fifty 
* In the greek he writeth δραχμὰς valuing six half pence the hundredth part of an Atticke pound.  pieces of silver to be divided among his soldiers, but his chief captains, and most familiar friends to receive great sums of money. And taking his journey thence he came to Hiericho, all mad, by reason of melancholy that abounded in him, for he grew to that pass that he threatened to himself death, and went about to practise an horrible offence. For gathering together the famous men in every village throughout all lewrie, he commanded them to be shut up into one place called Hippodromus, calling unto him withal, his sister Salome and her husband Alexander. I know (saith he) the jews will merrily celebrate as holy day the day of my death, yet may I be lamented of others, and so have a glorious epitaph, and funeral, if that you will execute mine advise. Those men therefore, which are kept in close prison (soldiers being circumspectly set on every side) see that you immediately slay, as soon as breath departeth out of my body, so that thereby all jewric, & every house, will they, nill they, may rue, and lament my death. And again a little after he saith: When as through want of nourishment, and griping cough, joined withal, his sickness sore increased, and now being quite overcome, he conjectured that his fatal course was then to be finished. For taking an apple in his hand he called for a knife (for he was accustomed to pair, and so to eat) then beholding on every side whether any was ready to hinder his enterprise, lifted up his right hand to do himself violence. Besides these, the same Historiographer writeth 
* Antipater slain by the commandment of his father Herode. The death of Herode. Math. 2.  that a third son of his, besides the couple before stain, afore the end of his life, by his commandment was put to death, so that Herode left not this life without extreme pain. Such was the tragical end of Herode, suffering just punishment, for the babes destroyed in Bethleem, practised purposely for our saviours sake. After whose death, an angel came to joseph in sleep, as he remained in Egypt, and commanded that he should return together with the child, and his mother, into Jewry, in as much as they were dead, which sought the child's life. unto these the Evangelist addeth, saying: When that he heard, that Archelaus reigned in judaea in his father's steed, he feared to go thither, and being admonished in his sleep from above, he departed into the parts of Galilee.   

CAP. X.  
What successors Archelaus left behind him, when that he had reigned ten years 
Cap. 9 after the greek.  after his father Herode. How that Christ suffered not the 7. year of Tiberius as some did write, for Pilate then did not govern judaea.  
How that Archelaus was placed in the kingdom of his father Herode, the foresaid 
Herode. Archelaus. An. Christi. Augusti. 48. Euseb. Chro. Philip. Herode fil. Lysanias. joseph. Antony's lord li. 18. ca 7  Historiographer doth testify, describing the manner: that by the testament of Herode his father, by the censure of Augustius Caesar, he took to his charge the government of the jews, also how that ten years after; he lost the said principality, and that his brethren Philip, and the younger Herode together with Lysanias governed there several Tetrarchies. The same josephus, in his 18. book of ludaicall Antiquities, declareth that about the 12. year of the reign of Tiberius, (after the fifty and seventh year of the reign of Augustus) Pontius Pilatus was appointed precedent of Jewry, in the which he continued well-nigh whole ten years, unto the death of Tiberius. 
* The dreaming fancies of certain Heathen confuted suited.  Then manifestly is the falsehood of them confuted, which of late have published lewd commentaries, against our Saviour, where even, in the beginning, the time after their supputation laid down, and being well noted, confuteth the falsehood of these feigning fools. These commentaries do comprehend those things, which against the passion of Christ, were presumptuously practised of the jews, within the fourth Consulship of Tiberius, the seventh year of his reign, at which time it is showed, that Pilate was not governor of judaea, if the testimonte of josephus be true, which plainly showeth in his foresaid histories 
* When * began rule.  that Pilate was appointed procurator of judaea the twelfth year of Tiberius his reign.   

CAP. XI.  
When Christ was baptised, and began to preach, what high priests there were in his tyme. 
Cap. 10. after the greek.   
ABout these times then, according unto the Evangelist (The fifteenth of Tiberius Caesar, 
Luk. 3.  the fourth of the procuratorship of Pontius Pilate, Herode, Lysanias & Philip ruling the rest of judaea, in their Tetrarchies) the Saviour, & our God, jesus the anointed of God, beginning 
Christ being 30. year old was baptised & began to preach. Christ did not preach full 4. years.  to be about thirty years of age, came to the baptism of john, and began to publish the preaching of the Gospel. the sacred Scripture do declare, that he finished the full time of his teaching, under the high priesthood of Annas, & Caiphas, signifying, that within the years of their public ministry, he ended that course of his doctrine. for beginning about the high priesthood of Annas, & lasting unto the principality of Caiphas, yet in this space, there were not four years fully expired. for the legal rites by his edict being in manner abrogated, it followed then, that the succession of progenitors, by age and line unto that time usually observed, should thenceforth be of no force. Nether were then those things, which concerned divine worship, with due administration executed, for diverse severally, executing the office of high priesthood, under Roman princes, continued not in the same, above one year. josephus, some where in his books of Antiquities, writeth 
joseph lib. 18 Antiq. cap. 4. Annas. Ishmael. Eleazar.  four high priests, by succession to have been after Annas, unto the time of Caiphas. saying thus: Velerius Gratus (Annanus being removed) ordaineth Ishmael the son of Baphus, high priest. And the same Ishmael, not long after being deposed, he appointeth Eleazar, the son of Annanus, high priest in his place. the year after, this Eleazar being rejected, he committeth the office of high priesthood to Simon, the son of Camithus. And him (who enjoyed this honour, no longer 
Simon. Caiphas.  than one year, josephus (which was also called Caiphas) succeeded. The whole time of our saviours preaching, is showed to have been comprised, in the compass of 4. years. four high priests also, in the same four years, to have been from Annas, to Caiphas, executing the administration of the yearly ministry. The holy Gospel doth very well set forth Caiphas, to be high priest that year, in the which the passion of our Saviour Christ, was finished, that the time of Christ's preaching might not seem to repugn with this observation. Our Saviour, and Lord Jesus Christ, not long after the beginning of his preaching, chose 12. Apostles, whom of all the 
12. Apostles. 70. disciples. Math. 10. Luk. 10.  rest of his disciples, by a certain singular prerogative, he called Apostles. Afterwards he appointed other seventy, whom he enjoined by two and by two, to pass unto every place, and city, where he himself should come.   

CAP. XII.  
Of the life, doctrine, baptism, and martyrdom of john Baptist. The testimony of josephus touching Christ.  
NOt long after, the holy Gospel reporteth the be headding of john Baptist. wherewithal josephus 
Math. 14.  by name, accords, making mention of Herodias, with whom Herode married (being his brother's wife) putting away his own wife lawfully married, which was the daughter of Aretas, King of Persia. Herodias being separated from her husband which was alive, 
In the greek copy of Euseb. Aretas is said to be King of Persia, which I suppose to be corrupted for he was King of Arabia as joselius reporteth Antiq. Iud. lib. 14. cap. 2. This battle mentioned of josephus. antiq. lud. lib. 18. cap. 9 Ca 11. after the greek.  (for the which he slew john) Herode warred against Aretas, so that his daughter was ignominiously rejected. * In the which battle (then being fought,) he reporteth all Herodes host, to have utterly perished, and these things to have chanced unto him, for the death of john, maliciously executed. The same josephus when he had confessed john Baptist, to be a very just man, beareth witness also, with those things which concern him, in the Gospels, he writeth further, that Herode was deprived of his kingdom for Herodias, & together with her, condemned, & banished into Vienna a city of France, & the same he declareth in his eighteenth book of judaical Antiquities, whereof john Baptist he writeth thus, * Certain of the Iewes were persuaded, that the host of Herode was utterly foiled, because that God had justly plagued him, which this punish meant, revenging the death of john, commonly called the Baptist. for Herode had slain him being a just man. This john commanded the jews to embrace virtue, to execute justice, one towards an other, & to serve God in piety, reconciling men by baptism, unto unity. for after this sort, baptism seemed unto him a thing acceptable, if it were used not for the remission of certain sins, but for the purifying of the body, the soul (I say) being cleansed, before by righteousness. & when as divers flocked together (for thy were greatly delighted in hearing of him) Herod feared lest that so forcible a power of persuading which was in him, should lead the people into a certain rebellion, he supposed it far better, to bereave him of his life, afore any novelty were by him put in ure, then that change, with danger, being come in place, he should repent him and say: Had I wist, Thus john because of Herod's suspicion, was sent bound to Machaerous the ward (mentioned of before) and there beheaded. When he had thus spoken of john in the same history, he writeth of our saviour in this source: There was at that time one jesus, a wise man, if it be lawful to call him, a 
josephus An tiq. jud. lib. 18 cap. 6. testifieth thus of jesus Christ.  man, a worker of miracles, a teacher of them which embrace the truth with gladness. he drew after him many, as well of the jews, as Gentiles. This same was Christ. And though Pilate, by the judgement of the chief rulers, amongst us, delivered him to be crucified: yet there wanted not them which from the beginning loved him. he appeared unto them alive, the third day after his passion, as the holy Prophets have foretold, yea these, & an innumerable more marvelous things of him, & to this day the christian people, which of him borrow their name, cease not to increase. Now when as this Historiographer, by blood an Ebrue borne, hath of old delivered in writing these, & the like things, concerning john Baptist, & our Saviour Christ, what refuge now remaineth, but that they be condemned for impudent persons, which of their own brain, have feigned commentaries, contrary to these allegations, and of these things also thus much.   

CAP. XIII. 
Cap. 12. after the greek.   
Of the disciples of our Saviour, that there were more than 12. Apostles, and 70, disciples.  
THe names of the Apostles are apparent unto every one out of the holy Evangelists, but the 
The catalogue of the 70. disciples is to be seen in the end of this volume wrote by Dorotheus in greek, & translated by the same trāslator. Galat. 2. 1. Corinth. 1. Clemens. Galat. 2. Act. 1. Barnabas. Sosthenes. Cephas. Mathias. Barsabas. Thaddaeus. 1. Corint. 15  catalogue of the 70. disciples, is no where to be found. Barnabas is said to be one of the number whom the Acts of the Apostles remembered, and no less, did S. Paul writing to the Galathians. Among these they number also Sosthenes which together with Paul wrote to the Corinthians. The history also of Clemens, in the fift of his Hypotypose on affirmeth Cephas to he one of the 70. of whom Paul said: when as Cephas came to Antioch, I withstood him to his face, because he was culpable. This Cephas was of the same name with the Apostle. And Mathias who of the Apostles was elected in the room of judas, the traitor, and Barsabas also, who is said by the same lot to have been worthily preferred to the number of the 70. disciples. Also Thaddaus whom Thomas by the commandment of jesus sent to cure Agbarus, is counted one of the number, concerning whom I will forth with declare a certain history which came to our hands. Thou shalt find by diligent observation, that there were more than 70. disciples of our Saviour. for prouf whereof thou mayest use the testimony of Paul, which sayeth, that after Christ's resurrection from the dead, he appeared first to Cephas, then to the twelve, After them to more than five hundred brethren at once, where of (he saith) some to have fallen a sleep, but more to have remained alive, at that time when he wrote these things. Afterwards to have appeared to james, which was of the disciples, and one of the brethren of Christ. last of all, as though beside these, there were more Apostles after the manner of the twelve (such as Paul himself was) he addeth saying: he was seen of all the Apostles. but of this so far.  

The Translator touching the doubt rising about him whom Paul reprehended at Antioch, whether he was Peter the Apostle, or Cephas, one of the seventy.  
WHereas Eusebius in the former chapter, affirmeth Cephas, to be one of the number of the 70. disciples, and the same to be reprehended by saint Paul at Antioch, it seemeth repugnant to the plain words of holy Scripture, delivered unto us by the holy Ghost. The adversaries of the truth, thought better to err with Eusebius, by saying that Cephas was rebuked by Paul, and not Peter, rather than that they would grant Peter (whom they term the Prince of the Apostles) to be controlled of Paul, supposing hereby a presiding to ensur against the primacy of the Pope, or liking of this opinion as a bare shift to stop the sclannderous mouth of Porphyrius, which here took occasion to reprehend the Christians for their sedition, but let us confess the truth, and shame the devil. 
Galat. 2.  The words of Saint Paul are these: ὅτε δὲ ἦλθε Πέτρος εις Ἀντιόχαν κατὰ πρόσωπον ἀυτῷ ἀντέστη when Peter came to Antioch, I withstood him to his face. and a little after: εἶπων τῷ πέτρῳ ἔμπροσθἔν πάντων I said unto Peter in the presence of them all. Augustine, and Jerome had great contention about the interpretation of this place but near nother denieth the party to be Peter, let us give unto the historiographer, the credit did unto him, he might call Peter, Cephas, as our Saviour said in the Gospel unto Peter: thou shalt be called Cephas, which is a Syrian word, sounding in greek, or latin, 
joh. 1.  nothing else but Peter, or Petra a rock. In that he calleth him an other from the Apostle, I do not see how it can stand. Jerome denieth any other Cephas known of us, saving Peter. The conclusion is this: Eusebius calleth the person reprehended by Paul, Cephas: The holy Ghost in the Scripture calleth him Peter. Eusebius saith, he was an other from the Apostle: The holy Ghost in discourse, calleth him Peter the Apostle, (in the same chapter) to whom the Apostleship of Circumcision was committed, and most like to be the Apostle, for there (that is at Antioch) he was first placed Bishop.    

CAP. XIIII. 
Cap. 13. after he greek.   
The history concerning the Prince of the Edessaeans. The epistle of Agbarus unto Christ, and the epistle of Christ unto him again.  
THe history touching Thaddaeus (of whom we spoke before) was after this sort. After that 
The fame of Christ went throughout the whole world. Agbarus.  the divinity of our Lord & Saviour jesus Christ, was made manifest unto all men, through the working of miracles, he drew unto him an innumerable sort of strangers, far distant from judaea, affected with sundry diseases, and every sort of maladies, hoping to recover their health. of which number, king Agbarus, governor of the famous nations inhabiting beyond the river Euphrates, grievously diseased in body, incurable by man's cunning, hearing the renowned fame of jesus, & the wonderful works which he wrought, agreeable unto the same, published of all men: made petition unto him by letters, that he would vouchsafe to deem him worthy of deliverance from his disease. jesus (though not presently) yielding unto his petition, vouchsafed to answer him by an epistle, that shortly he would send one of his disciples which should cure his disease, promising with all that he should not only cure his disease, but as many of them as belonged unto him, which promise not long after he performed. for after his resurrection from the dead, and ascension into heaven: Thomas one of the twelve Apostles, sent his brother Thaddaeus, 
Thomas the apostle sent Thaddaeus into Edessa.  accounted among the 70. disciples of Christ, by divine inspiration, into the city Edessa, to be a preacher and Evangelist of the doctrine of Christ, by whom all things, which concerned the promise of our Saviour, were performed. The reader hath an approved testimony of these things in writing, taken out of the recorded registery, of the princely city Edessa. for there are found enroled in their public registery, things of Antiquity, & which were done about Agbarus' time, yea and preserved unto this day. There is no reason to the contrary, but that we may heart the letters themselves, copied out of their registery, & translated by us, out of the Syrian tongue into these words.  
The epistle of Agbarus unto our Saviour.  
Agbarus' governor of Edessa, unto jesus the good Saviour, showing himself in jerusalem, sendeth greeting. I have heard of thee, and thy cures, which thou hast done, without 
Agbarus writeth to christ.  medicens, and herbs, for as the report goeth, thou makest the blind to see, the lame to go, the lepers thou clensest, foul spirits, and devils, thou castest out. the long diseased, thou restorest to health, and raisest the dead to life. When that I heard these things of thee, I imagined 
What Agbarus gathered by miracles.  with myself one of these two things: either that thou art God come from heaven, and dost these things: or the Son of God, that bringest such things to pass. Wherefore by these my letters I beseech thee, to take the pains, as to come unto me, and that thou wilt cure this my grievous malady, wherewith I am sore vexed. I have heard moreover, that the jews murmur against thee, and go about to mischief thee. I have here a little city, and an honest, which will suffice us both.  
These things he wrote after this manner, being a little lightened from above, I think it also not amiss, to hear the letters of jesus, sent back to Agbarus by the same bearet.  
The epistle of our Saviour unto Agbarus, though brief, yet pithy.  
AGbarus, blessed art thou, because thou hast believed in me, when thou sawest me not. for 
Christ writeth to Agbarus.  it is wrote of me, that they with see me, shall not believe in me, that they with see me not, may believe, and be saved. concerning that thou wrotest unto me, that I should come unto thee, I let thee understand, that all things touching my message, are here to be fulfilled, and after the fulfilling thereof, I am to return again, unto him that sent me. but after my assumption, I will send one of my disciples unto thee, which shall cure thy malady, & restore life to thee, and them that be with thee. Unto these epistles, there were also these things added, in the Syrian tongue: When jesus was taken up, judas (which also is called Thomas) sent unto him Thaddaeus the Apostle, one of the seventy, who, when he came, remained with one Tobias, the son of Tobias. when that fame was spread of him, & that he was made manifest, by the miracles which he wrought, it was signified unto Agbarus, & said: the Apostle of jesus is come, of whom he written unto thee. Thaddaeus by that time, began through the power of God, to cure every sore, & sickness, so that all men greatly marveled. Agbarus hearing of weighty, & wonderful works, which he wrought, that he cured in the name, & power of jesus, forth with suspected the same to be he, of whom jesus had written, saying: After my ascension I will send one of my disciples unto thee, which shall cure thy malady. And when he had called unto him Tobias where Thaddaeus hoasted, he said unto him: I hear say that a certain mighty man came from jerusalem, which lodged with thee, & cureth many in the name of jesus. who made answer, & said: ye Lord, there came a certain stranger, & hoasted at my house, which hath done wonderful things. to whom the King said: bring him unto me. Tobias returning unto Thaddaeus, said unto him. Agbarus the governor sent for me, & commanded that I should bring thee unto him that thou mayst cure his disease. Thaddaeus answered: I go, for it is for his sake that I am sent thus mightily to work. Tobias stirring betimes the next day, took with him Thaddaeus, & came to Agbarus. as he came even at his entrance there appeared unto Agbarus in the presence of his chief men, a great spectacle in the countenance of Thaddaeus the Apostle, at which sight Agbarus did reverence unto Thaddaeus, so that al they which were present marveled. they saw not the sight save Agbarus alone which questioned with Thaddaeus & said: art thou of truth a disciple of jesus 
The conference which Thaddaeus had with Agbarus.  the son of God, which made me this promise? I will send unto thee one of my disciples, which shall cure thy disease, & show life unto thee, & all thine, to whom Thaddaeus made answer, because thou hast greatly believed in the Lord jesus which sent me, therefore am I sent unto thee, but in case that thou believe in him as yet, thy hearty petitions according unto thy faith thou shalt obtain. to whom Agbarus: I have continued so believing in him (saith he) that I could have found in my heart mightily to destroy the jews which crucified him, were not the Roman empire a let unto my purpose. Thaddaeus said again. Our Lord & God jesus Christ fulfilled the will of his father, which being finished, he is ascended unto him. Agbarus answered: & I have believed in him & in his father. to whom Thaddaeus: therefore (saith he) in the name of the self-same Lord jesus I lay my hand upon thee. which when he had done, he was fortwith cured of his malady, & delivered of the pain that pressed him sore. Agbarus' marveled at 
Agbarus is cured by Thaddaeus.  this, that even as it was reported unto him of jesus, so in truth by his disciple and Apostle Thaddaeus, without Poticarye stuff and virtue of herbs he was cured. And not only he, but also Abdus, the son of Abdus grieved with the gout, and falling at the feet of Thaddaeus, recovered 
Abdus is healed led of the gout.  his former health by his laying on of his hands. he cured also many others of his fellow citizens, working marvelous & miraculous things, & preaching the word of God. To whom Agbarus said again: Thou Thaddaeus through the power of God dost these things, & we have thee in admiration. I pray thee moreover that thou expound unto me the coming of jesus, how he was made man, his might, & by what power he brought such things as we heard to pass. To whom Thaddaeus: at this season (saith he) I willbe silent though I am set to preach this word, but to morrow call together to my sermon all the people & fellow citizens, the will I show unto them the word of God, & sow the word of life, & teach the manner of his coming how he was made man, of his message, & to what end he came, being sent from the father. moreover of his miracles & mysteries uttered in this world, & power in bringing things to pass. beside this his new preaching, & how base, selender & humble he seemed in outward appearance. how he humbled himself & died, & abated his divinity, what great things he suffered of the jews, how he was crucified, & descended into hell, & rend that hedge & midwall never severed before, & raised the dead that of long time had sleep how that he alone descended, but ascended unto the father accompanied with many. how that he sitteth in glory at the right hand of God the father in heaven, & last of all how he shall come again with glory & power to judge both the quick & dead. when the morning was come, Agbarus commanded his citizens to be gathered together & to hear the sermon of Thaddaeus. which being ended, he charged that gold coined and uncoined should be given him. but he received it not saying: In somuch that we have forsaken our own, how can we receive other men's?  
These things were done the three and forty year, which being translated word for word out of the Syrian tongue, we thought not amiss to print in this place.  

The censure of the Translator, touching the aforesaid Epistles.  
BE it true or be it false, that there were such epistles, it forceth not greatly, as the effect and contents thereof is not to be preferred before all other writing in truth: so of the contrary, it is not to be rejected for falsehood and forged stuff. Jerome with other grave writers, affirmeth such circumstances to have been. Eusebius whose credit herein is not small, reporteth the same to have been taken out of their records in the city of Edessa, registered there in the Syrian tongue, and by him translated out of the Syrian, into the greek tongue. I sidorus and Gelasius, the first of that name, bishop of Rome, about the year of our Lord 494. together with 70. other Bishops, decreed that the Church of God should receive the same epistles, for no other than Apocrypha, one thing I may not here run overwith silence, but admonish the Reader of, how that late writers, namely Damascenus, and that fabulous Historiographer Nicephorus have added unto this history fabulous reports, how that Abgarus, governor of Edessa, sent his letter unto jesus, and with all a certain painter which might view him well, & bring unto him back again the lively picture of jesus, the which painter (as they report) being not able (for the glorious brightness of his gracious countenance) to bring his purpose to effect: our Saviour himself took an handkerchief, and laid to his divine and lively face, and by the wiping of his face, his picture was therein impressed, the which he sent to Abgarus. Nicephorus patcheth other fables thereunto: first he saith, that the King of Persia sent a painter unto jesus, which brought unto him the picture of jesus, and also of Mary his mother. Again that the Edessaeans in the time of justinianus the Emperor, being besieged and brought to such a narrow straight, that there remained no hope of deliverance, but a present foil and overthrow, in the same lamentable plight, to have run unto this picture for a refuge, where (as they say) they found present remedy. believe it who wil Eusebius, who searched their records, who laid down the copy of the Epistles, who translated faithfully all that he found there, touching Christ, neither saw, neither herd, of any such thing, for he promised in the preface to his history, to omit nothing that should seem pertinent. if the other writers found it, why did not Eusebius find it? if the other writers thought expedient to publish the same, why did Eusebius omit it? nay it was not there found at all, but forged. therefore recount them for fables. the first that reported them, was a hundred years after Eusebius.    
The end of the first book.   

THE second BOOK OF THE ECCLESIASTICAL HISTORY OF EUSEBIUS PAMPHILUS BISHOP OF CAESAREA IN PALAESTINA.  

CAP. I.  
Of the ordaining of Disciples, after the ascension of Christ.  
IN the former book, as by way of proëme, we have published which necessarily 
What went before in the first book, and what followeth now be second.  did concern the Ecclesiastical history, jointly contriving the declaration of the divinity of the word of salvation, of the ancient principles of our doctrine, of the antiquity of Gospelike policy among Christians, of his late appearing among men, of his passion, and election of the Apostles. Now it remaineth that we view those things, which ensued after his assumption. so that partly we note them out of the sacred scriptures, & partly out of profane histories, knitting to our history those things which we have firmly committed to memory. First of all the Apostleship is allotted unto Mathias, in the room 
Act. 1. Mathias chosen sen to be an Apostle. Act. 6. 7. Deacons, Act. 7. Stephen signifieth a crown. Matth. 1.  of judas the traitor, which (as it is manifest) was one of the disciples of the Lord. there were also seven approved men ordained Deacons, through prayer and laying on of the Apostles hands, for the public administration of the Church's affairs joined with Stephen, which first after the Lord, as soon as he was ordained (as though he were appointed for this purpose) is stoned unto death, by them which slew the Lord, and for this cause, as the first of the triumphing Martyrs of Christ, according to his name he beareth a crown. After him followed james, called the brother of Christ, and counted the son of joseph. This joseph was thought to be the father of Christ, to whom the virgin was betrothed, which before they came together, was found to have in her womb of the holy Ghost, as the holy Gospel declareth. This james whom of old they privileged for his virtue, with the surname of justus, is said to be the first which occupied 
james the first bishop of jerusalem Clemens. lib 6. Clemens. 7.  the bishoplike Seae at jerusalem. Clemens in the 6. of his hypotyposeon writeth thus: Peter (saith he) and james, and John, after the assumption of our Saviour, though they were preferred by the Lord, yet challenged they not this prerogative unto themselves, but appointed james the Just, Bishop of jerusalem. The same Clemens in the 7. of his Hypotyposeon, also maketh mention of him thus: the Lord after his resurrection, endued with knowledge james the Just, John, & Peter. They delivered the same unto the rest of the Apostles, the Apostles afterwards unto the 70. disciples, of which number was Barnabas. There were two James'S, the one termed Just, which 
james bishop of Jerusalem thrown down from a pinnacle of the temple and brained Act. 12. Lib. 1. cap.14  was thrown down headlong from the pinnacle, and brained with a fullers club. * the other beheaded. Of him that was called Just, Paul made mention, saying: I saw none of the Apostles save james, the brother of the Lord. Those things which the Lord promised the King of the Osroënians, than were performed. Thomas by divine inspiration sent Thaddaeus unto the city Edessa, to be their preacher, and an Evangelist of the doctrine of Christ, as a little before out of the records we have alleged. But he after his coming, and having cured Agbarus, by the word of God, & astonished all them with his strange miracles, & works, which he wrought, brought them to the worshipping of the divine power of Christ, and ordained disciples of the doctrine of our Saviour. From that time unto this day, the whole city of the Edessaeans addicted unto the name of Christ, show forth no small argument of the great goodness of our Saviour towards them. But these things be premised, taken out of their ancient historical records. and now let us return unto the sacred Scripture. The first and the greatest persecution being raised of the 
The persecution of the postles by the jews Act. 8. The dispersion of the disciples. Paul persecutor cutor, Act. 8. Philip preacheth in Samaria maria. Act. 8. Simon Magus a sorcerer. Simoniani.  jews against the Church at jerusalem, about the time of the martyrdom of Stephen, and all the distiples, the 12. only excepted, being dispersed throughout judaea, & Samaria, certain of them, as the holy Scripture beareth witness, came unto Phaenices, and Cyprus, and Antioch. but these as yet dated not to deliver unto the Gentiles, the word of faith, but showed it only unto the jews. At that time also Paul raged against the Church, entering into the several houses of the faithful, and giving forth precepts, that both men and women should be imprisoned. And Philip one of the ordained Deacons with Stephen, and of the dispersed came to Samaria, and being plenteous as touching the divine power, first of all preached unto the inhabitants there the word of God. The grace of God so mightily prevailed with him, that he drew unto him by his preaching Simon Magus with many more. Simon at that time was so famous, holding in awe them that were bewitched with his sorcery, so that they supposed him to be the great power of God. which then being amazed with the miracles wrought of Philip by divine power, came and grew so far forwards to men's seeming, that he dissembled even unto the baptism, that is through faith in Christ. Which at this day is wonderful in them that hitherto wallowing in that most detestable heresy, tread the trace of their forefather, encroatching upon the Church, as a pestilent and noisome disease, infecting them which can not thoroughly discern the incurable, & intractable venom, lying 
Simonia.  hid within them, but diverse of them (their implety being revealed) were thoroughly known, and rejected, of which number Simon himself being apprehended of Peter, received the sentence 
Act. 8.  of damnation, due to his desert. When that the preaching of the Gospel daily proceeded with increase, it came to pass, by reason of some domestical affairs, that there came from the land of the Aethiopians, the thief governor of the queen, which after the custom of their country, held the kingdom, for as yet the people of that country, have to their Prince a Queen. This same 
An Aethiopian an Eunuch  being the first of the Gentiles, obtained of Philip, the holy mysteries, by the inspiration of the heavenly word, was made the first fruits of the faithful throughout the world, and as it is reported 
The Eunuch averted by Phillip, presseth the Gospel to the Aethiopians his countrymen. Psal. 68 Paul a preacher. act 9 Galat. 1.  after his return unto his native soil, he preached the knowledge of the universal God, giving life unto men, and the coming of our Saviour. So that in his doing, the prophecy was fulfilled which saith: Aethiopia shall stretch her hand before unto God. About this time Paul the chosen vessel, is declared an Apostle not of men, neither by men, but by revelation of jesus Christ, and God the father which raised him from the dead, and is vouchsafed worthy of this vocation, by a vision, and a voice revealed from heaven.   

CAP. II.  
The report of Pilate, the censure of Tiberius the Emperor, and the Roman Senate, concerning Christ.  
WHen as the wonderful resurrection of our Saviour, and his assumption into the heavens, was now made manifest unto many, and the ancient manner among the heathen Princes had so prevailed, that if any novelty by any were enterprised, the same forth with should be signified unto him that held the Princely sceptre, lest that he should be ignorant of any thing which was done: it came to pass that Pilate, made Tiberius the Emperor privy of those things, which concerned the resurrection of our Saviour jesus, & were published throughout Palaestina, adding thereunto his marvelous works, whereof he was credibly informed, and how that now after his resurrection, he was of many taken for a God. The report goeth, that Tiberius 
Tiberius would have had Christ canonized in the number of the Gods. The wisdom of god this behalf  made relation thereof unto the Senate, which rejected his saying, for no other cause but for that they had not first approved the same, the ancient custom observed, that none should be accounted of the Romans, among the number of Gods: unless he were canonised, by the sentence and decree of the Senate, which no doubt was done for this end, that the wholesome doctrine of the divine preaching, should not need the approbation, and commendation of man. Though this petition touching our Saviour, were rejected of the Roman Senate, after it was made unto them, yet Tiberius, reserving unto himself his former opinion, conceived no absurdity prejudicial unto the doctrine of Christ. These things Tertullian, a man well experienced in the Roman laws, and beside, famous among them which flourished at Rome, in his apology which he wrote for the Christians, in the Roman tongue, and by translation writeth thus: and that we may reason 
Tertull. in Apolog.  touching the original of these laws, it was an ancient decree: that no God should be consecrated by the King, unless it were first agreed upon, by the Senate. The like did Marcus Aemilius practise, concerning a certain Idol of Alburnus, and this is seen for our sake, that the deytye is delivered amongst you by man's decree. Unless that God please man, he is not made 
A skomme.  God. So that by this decree, it is expedient for man, that he be favourable unto God. Tibarius then, under whom the Christian name was spread abroad in the world, when this doctrine was signified unto him out of Palaestina, (where it first sprung) communicated the same unto the Senate, declaring withal, that this doctrine pleased him right well. The Senate rejected it, because they had not allowed the same. But he persevered in his opinion, threatening them death, that would accuse the Christians. This was the wisdom of the divine providence, lightning his mind, that the preaching of the Gospel should pass at the beginning, throughout the world, without let or hindrance.   

CAP. III.  
How that in short space, the Gospel was published throughout the world.  
BY the divine power, and helping hand of God, the wholesome doctrine, suddenly, as it were son beams, shined throughout the world, and forthwith according unto the sacred Scripture, the sound of the holy Evangelists, and Apostles, passed throughout the whole earth, and their words unto the ends of the world. So that throughout all cities, and villages, after 
Psal. 19  the manner of barn floors replenished, forthwith very many, & the same very populous churches, were established, and they which by ancient succession were blinded, through old error, and the rooted disease of superstitious Idolatry, through the power of Christ, by the doctrine of his disciples, together with the wonderful works wrought by them, were at liberty from their cruel Lords, and loosed out of their loathsome fetters, wholly abandoning the Idolatricall worship of many Gods, confessing the one, and the alone God, the worker of all things, and worshipping him with the rites of true piety, through divine, and pure religion, graffed in the heart of man, by our Saviour himself. But the divine goodness, and grace of God, spread itself abroad among other nations, and first of all, Cornelius of Caesarea in Palaestina, with all his household, by 
Cornelius the Centurion is converted unto the faith. Act. 10. The Antiochians were first called Christians. Act. 11.  a divine vision, and the ministry of Peter, embraced the faith of Christ, and many Grecians of Antioch, heard the preaching of those which dispersed themselves at the stoning of Stephen, when as at this time the Church of Antioch flourished and multiplied exceedingly, and many Prophets of jerusalem (among whom were Paul, and Barnabas) frequented thither, and besides them, an other multitude of brethren, so that the christian name, there sprang first, as of a fresh, and fertile soil, & Agabus one of the Prophets then present, foretold them of the famine to come. Paul and Barnabus were chosen messengers for the ministry of the brethren.   

CAP. FOUR  
How that Caius Caligula, exiling Herode with perpetual banishment, created Agrippa king of the jews. The commendation of Philo judaus.  
Tiberius' when he had reigned about 22. years, died. him succeeded Caius, which anon committed 
Anno Christi 39 40. Caius Caligula. Herode the Tetrarch exiled with his harlet Herodias. Herode Agrippa King of the Jews joseph And lib. 18. cap. 14 Philo Judaeus  the principality of the jews unto Agrippa, and together with his kingdom, the tetrarchies of Philip and Lysanias, and not long after, the tetrarchy of Herode, which Herode together with Herodias being condemned for diverse crimes and enormities, was committed to perpetual banishment. the same Herode was he which lived about the passion of Christ. these things josephus doth witness. About this time Philo did flourish, a man not only excelling our own men, but also such as passed in profane knowledge, lineally by descent an Ebrue borne, inferior to none of them which excelled at Alexandria. But what labour and industry he hath employed in divine discipline, and the profit of his native country, his works now extant, plainly do declare, and how far forth he prevailed in philosophical, and liberal arts, of profane knowledge, I suppose it nothing necessary to repeat. But imitating the trade of Plato and Pythagoras he is said to have excelled all the learned of his tyme.   

CAP. V.  
How Philo, being sent in Embassye for the jews unto Caius the Emperor, behaved himself.  
WHat befell unto the jews under Caius, this Philo hath written in five books, wherein he setteth forth the madness of Caius, how he published himself God, and beside dealt spicefully an innumerable sort of ways. Moreover what calamities happened unto the jews in his time, though Philo himself was sent in Embassye, for his own nation which inhabited Alexandria, unto the city of Rome, and how that he pleading for the laws of his country people, gained nothing but gibes, and jests, returning with great hazard of his life. josephus made mention of these things, in the eighteenth book of his judaical Antiquities, thus 
joseph Anti. lib. 18. cap. 15 Apion.  by word writing. When that dissension rose among the jews & Grecians inhabiting Alexandria, both parties severally, sent three legates unto Caius, whereof Apion one of the legates for the Grecians of Alexandria, shamefully entreated the jews, with many opprobrious, and blasphemous terms, adding this with all, that they despised the majesty of Caesar. And when as all they which were tributaries to the Romans, dedicated altars and temples unto Caius, and esteemed of him in all other respects as God: These only jews be they which disdainfully withstood this honour, done unto him of men, and accustomed to profane his name. After that Apion had thus spoken many, and grievous things, to the end he might incense Caius against them (as it was very likely to be done) Philo, one of the jews legates drew nigh, 
Philo.  a man excelling in all things, and brother of Alexander Albarchus, not ignorant in philosophy, and of ability sufficient, to answer the opprobrious crimes, laid to their charge. But Caius excluded him, commanding him forthwith to depart, and because he was thoroughly moved, he seemed as though he went about to practise some mischief towards him: Philo being reviled, went forth, and unto the jews which were with him in company, he said: We ought to be of good cheer, for by right, God should take our part; Insomuch that Caius is incensed to the contrary. thus far josephus: And Philo himself declareth at large, in his written Embassye, the things which then were done. Whereof omitting many things, I will presently touch that whereby it may evidently appear unto the Reader, what evils not long after, happened unto the jews, for the things which by rash enterprise, they practised against Christ. First of all, Sejanus in the city of Rome, under Tiberius in great credit with the King, endeavoured 
Sejanus an enemy unto the jews. Pilate vexed the jews.  with all might possible to destroy all the jewish nation. And Pilate in judaea, under whom that villainy was committed against Christ, practised against the temple, which stood at jerusalem, that, which seemed unto the jews unlawful, and intolerable, whereby he grievously vexed them.   

CAP. VI  
What miseries happened unto the jews, after that heinous offence which they committed against Christ.  
PHilo doth write, that after the death of Tiberius, Caius, having obtained the empire, vexed many with manifold, and innumerable afflictions, but chief among all others, the nation of the jews, which in few of his words may be gathered, writing thus: so grievous (saith 
Philo judaeus. The cruelty of Caius Caligula.  he) was the dealing of Caius Caligula towards all men, but specially bend against the nation of the jews, with great indignation, that in other cities (yet beginning in Alexandria) he would challenge unto himself, their prayers, and supplications, painting in every place, the figure, and form of his proper picture, and rejecting all others, successively by might and force to place himself, and dedicating the temple in the holy city (until that time undefiled, & free every way,) to himself, and his proper use, translating and consecrating the name to new Caius as a famous God. And infinite more mischiefs which can not be told, the same Philo reporteth, to have happened unto the jews at Alexandria, in his second book of virtues. And josephus agreeth with him, which likewise signifieth all the miseries of these men, to have had their original, from the time of Pilate, and their rash enterprise against Christ. Hear then what he showeth in the second book of the judaical wars, thus writing word by word. Pilate being sent 
joseph bell. Iud. lib. 2. cap. 8.  from Tiberius, Lieutenant into judaea, covertly conveyed by night into jerusalem, the veiled picture of Caesar, which they call his Arms, which thing, when day appeared, moved the jews not a little. For they which were nearest unto them, at the sight thereof, stamped them with their feet, as if they had been abrogated laws. They judged it an heinous offence, that any carved image, should be erected in the city. But if thou confer these with the truth in the Gospel, thou shalt easily perceive, how that not long after, the voice pressed them, which they pronounced before Pilate, saying: We have no other King but Caesar. Moreover the same historiographer 
Joh 19  reporteth an other calamity, to have eftsoons ensued the former, saying: After this he raised 
joseph bell. Iud. lib. 2. Cap. 8.  an other tumult, for their heaped treasure, which they call Corbon, was wasted upon a conduit, reaching the space of three hundred furlongs. This was the cause of the commotion among the jews, and when Pilate was present at jerusalem, they compassed him, crying out unto him. But he foreseeing their conspiracy, assigned certain armed soldiers, in outward show of apparel, like unto the common people, which he mingled with the multitude, commanding 
Pilate plagueth the Jews.  that no sword should be used, but such as of the multitude, clamorously murmured (a sign being given from the tribunal seat) he caused to be beaten to death with clubs. The jews being thus foiled, many perished of their wounds, and many in their flight, being trodden of their fellow citizens, were crushed to death. At this lamentable slaughter the multitude being thus quailed, was silent. Besides these an innumerable more altercations, to have been at jerusalem, josephus declareth, teaching how that from that time, sedition, wars, and often practices of mischeefs incessantly have shaken not only the city, but all judaea, until at length the utter foil, by their besieging under Vespasian overreached them. Thus hath vengeance lighted upon the jews, for their horrible fact committed against Christ.   

CAP. VII.  
How Pilate slew himself.  
I suppose it necessary to know this also, how that it is reported of Pilate (Precedent in the time of Christ under Caius, of whose time we made mention before) that he fell unto such misery, so 
the death of Pilate.  that necessity constrained him to use violence upon himself, and became his own murderer. The justice of God, as it seemed best unto his wisdom, not long winking at his wickedness. Hereof the Grecians are witnesses, which commit to memory in their histories the Qlimpiades' of times.   

CAP. VIII.  
Of the famine in the time of Claudius.  
WHen as Caius had not fully held the royal sceptre, the space of four years, Claudius 
Act. 11. Claudij Anno 4. Christi Anno 46. 1 Corinth. 16. 2. Corinth. 9 Galat. 2.  the Emperor, succeeded him, under whom a great famine afflicted the whole world. The same also have they delivered in their Commentaries unto us, which far descent from our doctrine. And the prophecy of Agabus the Prophet, foreshowing in the Acts of the Apostles, the famine that should overspread the world, came thus to pass. Luke in the Acts signifieth this famine to be under Claudius, saying: that the brethren of the Church of Antioch sent relief, every one after his ability, unto the faithful inhabiting judaea, by the hands of Paul and Barnabas.   

CAP. IX.  
The martyrdom of james the Apostle.  
About that time (that is under Claudius) Herode the King stretched forth his hand, to 
Act. 12. Clemens lib. 7. Hypot.  vex certain of the Church, and slew james the brother of john with the sword. Of this james, Clemens in the 7. of his Hypotyposeon, reporteth a certain history worthy of memory, which he received by relation of his predecessors, saying: He truly which drew him before the tribunal seat, when he saw that he would willingly suffer martyrdom, was therewith moved, & voluntarily confessed himself to be a Christian. Then were they both brought 
The tormentor of james suffered martyrdom with him. Act. 12.  together, but he in the way requested james the Apostle, to pardon him, which after he had paused a little upon the matter, turning unto him, answered: Peace be unto thee, and kissed him, and so they were both beheaded together. Then Herode as the holy Ghost witnesseth, perceiving the death of james to have pleased the jews, layeth wait for Peter, whom, when he had taken, he cast into prison, whose death he had procured, had not the Angel of the Lord, by divine apparition, assisted him by night, miraculously losing his fetters, and restoring him to the office of preaching? And such was the will of God concerning Peter.   

CAP. X.  
How that Agrippa otherwise called Herode, persecuting the Apostles, and extolling himself, felt the heavy hand of God, to his destruction.  
THe enterprises of the king, against the Apostles of Christ, passed not long unpunished. For immediately after his privy practices against the Apostles (as it is in the Acts) when he was in Caesarea, upon an high solemn day, arrayed in a gorgeous, and princely rob, preaching unto the people from his lofty tribunal seat, the plague of God (as messenger of justice) apprehended him. and when as the whole multitude in compass, had shouted to his praise, that to their hearing the voice of God, and not of man proceeded from him: the Angel of the Lord (as the Scripture witnesseth) smote him, so that he was consumed of worms, and miserably finished 
Act. 12.  his mortal life. And that consent is worthy of memory, which is found between holy Scripture in this miraculous fact, and the history of josephus, where he delivereth unto us a manifest testimony of the truth, to wit, in the ninetenth book of judaical Antiquities, writing this miracle in these words: Now was the third year of his Lievetenantshipp throughout all judaea, 
joseph. Anti. lib. 19 cap. 7.  come to an end, when he went to Caesarea, which of old was called the tower of Straton. there he published spectacles, and stageplays in the honour of Caesar, and ordained a solemn feast day, for his prosperous affairs. Unto this feast frequented the whole multitude of those which were chief in that province, and advanced to highest promotion, and dignity. The second day of these spectacles, the king putting on a rob of silver, wonderfully wrought, at the dawning of the day came to the theatre, where his silver rob, by reflex of the sun beams being lightened, yielded so gorgeous a glistering to the eye, that the shining thereof seemed terrible, and intolerable to the beholders. Flatterers forthwith, one, one thing, an other, an other thing, bolted out such sentences, as turned in the end to his confusion, saluting him for God, and adding therewithal, be gracious, though hitherto we have feared thee as man, yet henceforth we confess thee to be above mortal nature. These things the king rebuked not, neither repelled this impious flattery. But when he a little after looked about, he beheld an Angel hanging 
This Angel in josephus is an Owl.  over his head. The same forthwith he supposed to be a messenger of evil, who before was of goodness. Suddenly he felt himself pricked at the heart with extreme vehemency of pain in his bowels, & heavily beholding his friends, said: I which seem to you a God, am 
The oration of Herode Agrippa a little before his death.  now constrained to end the race of this life. fatal destiny hath found fault, with your fond flatteries, which of late you sounded to my praise. I which was saluted immortal, am now carried away, ready to yield up the ghost. I his destiny no doubt is to be borne withal, which God hath decreed. For we have lived not miserably, but in that prosperous estate which is termed blessed. When he had uttered these words he sickened more & more. Then was he carefully, & circumspectly carried, unto the Palace. but the rumour was spread abroad, over all the country, 
If thou hadst lived well, no doubt thou shouldest have died well. thy life was very ill, thine end far worse. Herode Agrippa king of the jews seven years. He was called sometimes Herod, sometimes Agrippa.  that without peradventure, he would die shortly. The multitude forthwith together with women, and children, covered with sackcloth, after their country manner, made supplication unto God for their king, so that all sounded of sorrow, and lamentation. The king lying in an high lodging, and beholding the people prostrate upon their knees, could not refrain from tears. But after that he had been vexed, the space of five days, with bitter gnawing of his bowels, he ended this life, being the fifty, and fourth year, of his age, and the seventh of his reign. For the space of four years he reigned under Caius Caesar, governing the tetrarchy of Philip three years. And the fourth year, that which he took of Herode. the other three years, he passed under Claudius Caesar. These things I deeply way that josephus, and others together with the divine scriptures, hath truly alleged. But if any seem to mislike with themselves touching the name of the king, the time itself, and the Acts do declare him, to be the same, so that either by the error of the writer, the name was changed, or that he had two names, as many others have had.  

The censure of the translator touching the doubt raised about the name of Herode, which was smitten of the Angel with mortality.  
EVsebius in this former chapter seemeth to clear a certain doubt, which may rise about the name of this king, whether he were called Herode (as Luke writeth in the Acts of the Apstles) or Agrippa, as josephus every where termeth him. Luke saythi Herode the king stretched forth his hand etc. Act. 12. Again, Luke saith: Herode went down from judaea to Caesarea. Eusebius, and josephus do say, that Agrippa after he had continued three years in the kingdom of judaea, went down to Caesarea. Antiq. lib. 19 cap. 7. Luke saith: Upon a day appointed, Herode arrayed himself in royal apparel, and sat on the judgement seat, and made an oration unto the people, & the people gave a shout, saying: The voice of God, and not of man. Eusebius and josephus say: Agrippa the second day of these spectacles, or stageplays, putting on a rob of silver which glistered etc. The flatterers saluted him for God. Luke saith: The Angel of the Lord smote him. Eusebius saith: He beheld an Angel hanging over his head. josephus saith: he saw an Owl sit over his head, and forthwith he supposed her to be a messenger of ill luck. last of all Luke saith: He was eaten of worms and gave up the ghost. Eusebius and josephus say: that he was pricked at the heart with extreme pain, and bitter gnawing of the bowels. all which circumstances tend to one effect. the greatest disagreement that I see, is, in the name. By perusing the histories of josephus & Eusebius, I can not perceive, that there were more Herodes, from the birth of Christ (which were kings of the jews) unto the utter overthrow of jerusalem, under Titus, and Vespasian, (when as their kings, and highpriestes were quite cut of) then two: the first: Herode the Idumaean, who slew the infants, called also Herode the great. The second: Herode the tetrarch, called Herodes minor, whose beginnings and endings, the reader may behold in the chronography printed in the end of this present volume. Eusebius (lib. 2. cap. 4. also in his Chronicon, and josephus, Antiq. lib. 18. cap. 11. & 14. & bell. jud. lib. 1. cap. 10. 11.) do write: that Agrippa (touching whom this present doubt doth rise) being the son of Aristobulus, nephew to Herode the great, brother to Herodias came to Rome, the year before Tiberius died, and was a suitor unto the Emperor Tiberius, for some office or other. Tiberius upon displeasure conceived against him, clapped him in prison. This Agrippa after the death of Tiberius, grew in such favour & credit with Caius Caligula (who succeeded Tiberius) That he accused Herode the tetrarch before the Emperor of treason, for which crime Herode (being convinced) together with Herodias was commanded to perpetual banishment, and he appointed king of the jews. This Agrippa was king seven years, four under Caius Caligula, and three under Claudius. of Claudius' he obtained, besides his other dominions as josephus doth witness (Antiq. lib. 19 cap. 5.) the kingdom which Herode his grandfather had over judaea, and Samaria, & withal the tetrarchy of Lysanias. his end and manner of death Luke, Eusebius, and josephus, have here described to be very lamentable. the time very well agreeth, his death to have been in the fourth year of Claudius, An. Christi. 46. though they differ in the name, Luke only calleth him Herode, all other writers call him Agrippa. Yet in josephus (Antiq. lib. 19 cap. 5.) I find, that this Agrippa had to his brother on Herode. Agrippa (saith he) begged of Claudius, for his brother Herode, the kingdom of Chalcis. Again josephus saith there met Agrippa certain kings, Pariter & Herodes frater eius, qui & ipse Chalcidis habebat imperium: and with all his brother Herode, which also was king of Chalcis. lib. 19 Antiq. cap. 7. Claudius wrote unto the precedent of Alexandria, in the behalf of the jews, supplicantibus sibi regibus, Agrippa, pariter & Herode, at the request both of Agrippa and Herode the kings. Antiq. lib. 19 cap. 5. again in the same place Claudius himself in his edict, saith: Petentibus me regibus, Agrippa, & Herode Charissimis etc. libenter hoc praebui: when as Agrippa and Herode, our dear princes, made the petition unto me, I willingly condescended thereunto. I find moreover mention made, that this Herode survived his brother Agrippa. josephus writeth thus Antiquit. lib. 20. cap. 1. Herode the brother of the late diseased Agrippa, than king of Chalcis, requested of Claudius Caesar, authority over the temple, the ordaining of Priests, all which he obtained. a little after it followeth: Herode removed Canthara from the highpriesthoode, and substituted josoph the son of Camus. Moreover josephus saith: Antiq. lib. 19 cap. 7. that after the departure of his brother, he conspired the death of Sylas. this is all, that I find to have been done by this Herod. finally he died in his bed, his end being come without any manifest or known disease. josephus saith: Desunctus est Herodes frater regis Agrippae maioris, octavo anno Claudij principatus, cuius regnum, Claudius Agrippae iuueni dedit. Herode the brother of king Agrippae the greater, died the. 8. year, of the reign of Claudius, whose kingdom Claudius assigned unto young Agrippa Antiq. lib. 20. cap. 5. bell. jud. lib. 1. cap. 10. 11. We may in no wise think that Luke erred herein, he might peradventure mean this Herode, who had some doing in the temple, some dealing among the priests, some authority over the jews, who was careful for them, together with his brother Agrippa. but his end hath no affinity, with that of Luke if we may credit josephus, who no doubt (being a jew then living) was most skilful, and best seen in the jewish affairs. wherefore to reconcile this dissagrement. let us call him Herode with Luke, & Agrippa with Eusebius and josephus. nay less that we seem contrary to ourselves, in taking contrary parts, let us make them friends and joining their hands together, name the child Herode Agrippa, which Eusebius meant, when he gathered the summary of his chapters saying: ως Ἀγρίππας καὶ ο ἡρώδης τοὺς ἀποστόλους διώξας, how that Agrippa and Herode persecuting the Apostles. Eusebius also in the later end of the chapter, supposeth the name either to have been changed, by some error of the writer, or else that he was, διώνυμος, called after two names. In as much as hitherto in this our censure, together with the other writers, we have laid down the names of the kings which governed the jews since the birth of Christ: there remaineth yet one (which Eusebius lib. 2. cap. 19 toutcheth) to be spoken of, that the reader may find the history, laid down in an ample, and perfect manner. the same is Agrippa the younger or lesser. After Herode the Idumaean, or the great which reigned 37. years (four only after the birth of Christ) succeeded Archelaus, which continued king nine years. The third, after the birth of Christ was Herode the tetrarch, who reigned 24. years. The fourth was Agrippa mayor (touching whose name this controversy rose) who reigned seven years. The fifth and the last was Agrippa minor, son to the former Agrippa, whom the Angel stroke. this Agrippa reigned. 26. years to the destruction of jerusalem, and the utter overthrow of the jews. josephus writeth of him (Antiq. lib. 19 cap. 8.) that he was but 17. years old when his father died. This was he before whom Paul pleaded in the Acts of the Apostles when he said: I think myself happy king Agrippa, because I shall answer this day before thee etc. because thou hast knowledge of all customs, and questions, which are among the jews. In the end Paul said: O king Agrippa believest thou the prophets? I know that thou believest. then Agrippa said unto Paul: almost thou persuadest me to be a Christian etc. When all was done, Agrippa said to Festus, this man might have been loosed, if he had not appealed unto Caesar. Act. 20. He began his reign under Claudius, he continued the reign of Nero, Galba, Otho, Vitellius, & part of the reign of Vespasian, and his son Titus. josephus commendeth him for divers virtues, he exhorted the jews to cut of all sedition, and not to venture upon that most dangerous wars, with the Romans: volens & Romanis conseruare judaeos, & judaeis templum atque patriam, willing, or being desirous, to save for the Romans the jews, & for the jews the temple, & their native soil. bell. jud. lib. 2. cap. 17. He entertained Vespasian, in the time of the wars at Tiberias. joseph. bell. jud. lib. 3. cap. 16. joining with Vespasian at the siege of Gamala, he is wounded in the arm with a stone, out of a sling. bell. jud. lib. 4. cap. 1. He is sent to Rome by Vespasian (who then was but general captain) unto Galba the Emperor, and hearing by the way that Galba was dead, and that Otho succeeded him, went on his journey nevertheless. bell. jud. lib. 5. cap. 6. His last end I find no where written. but touching the kingdom, the rule, & the government of the jews, after the utter ruin, and overthrow of jerusalem, with the confusion of the jews: Vespasianus wrote unto Tiberius Maximus lieutenant of judaea, that he should sell all the land of the jews, reserving only a place called Massada, unto certain soldiers, joseph. bell. jud. lib. 7. cap. 26. Now (gentle reader) thou mayest hereby note the wisdom and providence of God touching this wicked brood, that as josephus (Antiq. lib. 18. cap. 11.) writeth: Inter centum annorum spacium, cuncta Herodis origo consumpta est, within the compass of one hundred years, all the progeny of Herode was rooted out.    

CAP. XI.  
Of Theudas the sorcerer and his adherents.  
IN so much that Luke in the Acts, brought in Gamaliel, who (when consultation was about 
Act. 5.  the admission of the Apostles) said: that about the same time, there rose up one Theudas, which came to nought, and as many as hearkened unto him: Now therefore let us alledgé the testimony of josephus concerning him. He writeth in the place afore cited these words. When Fadus 
joseph. Ant. lib. 20. cap. 4.  was Lieutenant of judaea, a certain sorcerer, named Theudas, persuaded a great multitude to follow him, unto the river jordane, bringing with them, their whole substance. For he reported himself to be a prophet, and that at his commandment, the river should divide itself parting in the midst, yielding unto them a free passage through, and in so saying, he seduced many. But Fadus suffered not their folly to take effect, for he sent out a troup of horsemen, which apprehending them unawares, slew many, took many alive, but Theudas himself being taken, they beheaded, and brought his head to jerusalem. After this consequently josephus reporteth of the famine, which was under Claudius in this manner.   

CAP. XII.  
Of Helen queen of the Osroënians, and of Simon Magus.  
AFter this there fell a great famine in judaea, where queen Helen bought much corn of the Egyptians, and distributed to them that wanted. And these things accord with that in the Acts of the Apostles, how the disciples of Antioch, after their ability, sent succour 
Act. 11.  unto the saints inhabiting judaea, to be delivered unto the elders, by the hands of Paul, and Barnabas. But of this Helen (whereof also this Historiographer mentioned) there remain unto this day certain famous monuments, in the suburbs of Aelia. It is said of old that she was 
These Adiabeni were a nation dwelling beyond ●phratess Joseph bell. jud. lib. 6. cap. 7.  queen of the nation called Adiabeni. When that now the faith in our Saviour, and Lord Jesus Christ, was published among all people, the mortal enemy of mankind, endeavouring to withdraw the Regal city, from the truth: conveyed thither Simon (whereof mention was made before) and furthering his devilish enchantments: seduced many of them which dwelled at Rome. This doth justinus also declare, who a little after the Apostles time, was famous as touching our doctrine. Concerning whom, I will lay down those things that may seem agreeable unto the time. This justinus in the former Apology, which he wrote in the defence of our doctrine saith thus.   

CAP. XIII.  
Of Simon Magus, and Helena a certain witch his yokemate.  
AFter the ascension of our Saviour into the heavens, the devil brought forth certain 
Justinus Martyr in Apolog.  men which called themselves gods, who not only suffered no vexation of you, but attained unto honour amongst you, by name one Simon a Samaritane, borne in the village Gitton, who under Claudius Caesar, by the art of devils, through whom he dealt: wrought devilish enchantments, esteemed, and counted in your Regal city of Rome, for a God, and honoured of you as a God, with a picture between two bridges, upon the river Tibris, having this Roman superscription. Simoni deo sancto. To Simon the holy god. And in manner all the Samaritans, certain also of other nations, do worship him, acknowledging him for the chief god. And together with him, one Helena, who at that time wandered 
This Helen was a common harlot Irenaeus lib. 1. cap. 20. calleth this Helen, Selen.  two, and fro, with him, which first of all, had her abiding in Tyrus, a city of Phoenicia at the receipt of custom, and termed of him, the principal understanding. Thus far justinus. Agreeable unto this, is that of Irenaus, in his first book against Heresies, where he writeth of this man, and of his impious and damnable doctrine, which at this present to recite, I think superfluous: In so much that severally, if any be so disposed, he may easily understand the original, the lives, the fond arguments, and the whole enterprises of the grand heretics of these latter times, which of purpose, are largely published in the foresaid book of Irenaeus. This Simon we learn to have been the first author of all heresies, and they that of him, hold 
Simon the father of heretics.  this heresy unto this day, feigning through purity of life, the chaste philosophy of Christians renowned among all men: put in ure again the pestilent superstition of pictures, from the which they seemed once to be free, falling prostrate before the pictures, and carved Images, of Simon & his jil Helena (mentioned of before) worshipping them with incense, and sacrifices, and sweet odours. They have as yet certain more detestable secrecies, and him which at the first heareth the same, they report to become astonied, and that there is a written oracle among them, which bringeth astonishment. True it is these men are full of astonishment, ecstasy, and mere madness, so that not only, they may not be committed to writing: neither also with modesty be uttered of chaste lips, in so much they overflow in filthiness, and obscenity. And what so ever may be imagined more fowl than any filthiness itself: the same hath their damnable heresy surpassed, who delude miserable women, pressed already with all kind of impiety.   

CAP. XIIII.  
How Simon Magus after his devilish dealing in judaea, got him to Rome, where he was met of Peter the Apostle.  
THe malicious power of Satan, enemy to all honesty, & foe to all human health: brought 
The combat of light and darkness.  forth at that time, this monster Simon, a father, and worker of all such mischiefs, as a great adversary unto the mighty, and divine Apostles. But the divine, and supercelestial grace succoured her ministers, that by their apparition, and presence, the kindled flame of wickedness was quenched, all pride by them abated, & humbled, which did set itself against the knowledge of God. Wherefore, neither the striving of Simon, neither of any other, that then started up, was able to withstand those Apostolic times for the brightness of truth, & the divine word, lately shining from above, prevailing on earth, working in his Apostles: victoriously overcame, and mightily over grew all things. But the afore said Sorcerer, having the eyes of his mind lightened with a divine, and some sudden shining from above, after that first of all, he was manifestly known to have maliciously deal against Peter the Apostle in judaea: fled along journey by sea, from the East unto the West, thinking to get by that flight, to live afterwards at hearts ease. And coming into the city of Rome, he was so aided by his power, which prevaileth in 
Simon magus cometh to Rome.  this world, that in short time he brought his purpose to such a pass, that his picture was there placed with others, and he honoured as a God. But this his impiety, did not long prosper, for incontinently, under the reign of Claudius, the wonderful providence of the God of all 
Peter came to Rome under Claudius  things, and careful over mankind: guided unto Rome Peter, that great, and constant Apostle, chief of all the rest for virtuous favour: against this so great a corruptor of Christian life: who like a valiant captain, sensed with the divine armour of God, transported from East unto West, the precious merchandise of spiritual brightness, the wholesome doctrine, and light of souls, that is, the preaching of the glad tidings of the celestial kingdom.   

CAP. XV.  
The foil of Simon, and mention of the Gospel written by S. Mark. 
These 2. cap. in the greek were one.   
WHen the heavenly word came thither, Immediately the power of Simon, together with himself, came to nought, and the flame was quenched. But of the contrary, such a light of piety shined in the minds of such as heard Peter, that they were not sufficed with once hearing, neither satisfied with the unwritten doctrine, that was delivered: but earnestly besought saint Mark (whose Gospel is now in ure) that he would leave in writing, 
The Romans request S. Mark to write a Gospel.  unto them, the doctrine which they had received by preaching, neither ceased they, until they had persuaded him, and so given an occasion of the Gospel to be written, which is now after Mark. It is reported, that the Apostle understanding of this by inspiration of the holy spirit, was pleased with the motion of those men, and commanded this Gospel now written, to be read in the Churches. Clemens in the sixth of his Hypotiposcon, reporteth this story. 
Clemens. Papias.  With him agreeth Papias, Bishop of Hierapolis in Asia, who saith, that of this Mark mention is made by Peter, in his former Epistle, which he compiled being at Rome, and of him the city of Rome figuratively to be called Babylon, the which is signified when he 
1. Pet. 5. Rome figuratively called Babylon.  saith: the Church partaker of your election, which is at Babylon saluteth you, and Mark my son.   

CAP. XVI.  
How that Mark first of all others, preached unto the Egyptians the knowledge of Christ. 
Cap. 15. after the greek.   
MArke is said first of all, to have been sent unto Egypt, and there to have both preached 
Mark the first preacher of the Egyptians.  the Gospel, which he wrote, and first to have settled the Churches of Alexandria, and so a great multitude of believers, both men, and women, At the first meeting was gathered together, by a certain philosophical, and diligent exercise, that Philo thought good to commit in writing unto us, their exercise, their conventicles, their diet, and all the other trade of their life. It is reported that this Philo came to Rome under Claudius, 
Cap. 16. in he greek. Philo came to Rome under Claudius  and had conference with Peter, who then preached unto the Romans, neither is it unlike. That Commentary which we know to have been compiled by him in his latter days, containeth manifestly the Canons, hitherto conserved in the Church. And in so much that curiously he hath described unto us, the lives of our religious men, it is very like, that he did not only see those Apostolic men, of his time, by original Ebrewes, and therefore observed the ancient rites, and ceremonies of the jews: but also allowed of them, as godly, and honest.   

CAP. XVII.  
Eusebius reporteth out of Philo, the lives, the manners, the studies, the habitation, the assemblies, the judgement of the interpretation of the Scriptures, of the religious men in Egypt, and there about flourishing in his tyme.  
FIrst of all, this plainly appeareth, that he passed not the limits of verity, by reason of himself, or of any other in reporting those things which he wrote in that book, by him entitled: of the life contemplative, or worshippers, saying: that the men and women were called worshippers, either because like cunning Physicians, they cured, and healed such as came unto them of their malicious passions: or else because that religiously, they worshipped the celestial godhead, with pure and sincere worship. But whether he gave them this name of his proper person, for the aforesaid cause: or whether at the beginning they were so called, when as yet the name of Christians was not every where published: I think it not needful curiously to shift out. Yet first of all this he witnesseth: that they renounced their substance, and 
to judaeus  their proper goods: they which divined of philosophy gave place, they severed themselves from all the secular cares of this life: they forsaking the cities, solitarily lived in fields, gardens, or orchards: they accompanied them which followed the contrary trade of life, as unprofitable and hurtful unto them which then lived thus (as requisite it was) to this end, that with earnest and fervent desire they should imitate them which led this prophetical life. For in the Acts of the Apostles, whence no doubt this is rehearsed, it is written that 
Act. 4.  all the familiares of the Apostles sold their substance, and possession, distributing to every one, as need required, so that none wanted among them. For as many, (saith the text) as had lands or houses, sold them, bringing the price thereof, and laying it at the Apostles feet, to this purpose, that severally every one's want, and necessity, might be supplied. The like doth the same Philo testify, writing thus: In many places this kind of people liveth (for it behoved as 
Philo of the worshippers in Egypt.  well the Grecians, as the Barbarians, to be partakers of this absolute goodness) but in Egypt, in every province (so they term them) they abound, and especially about Alexandria. From every where, the best convey themselves, as it were into their native country, into the soil of these worshippers, as a most commodious place, adjoining to the lake of mary, in a lower vale, very fit, both for the security, and temperature of the aëre Afterwards describing the manner of their mansions, he writeth thus of the Churches of that region: 
Mansions. Churches. Religious houses.  In every village there is a religious house, which they call Semnion, and a monastery, wherein they inhabiting, do celebrate the mysteries of honest, and holy life, carrying thither nothing, neither meat, nor drink, neither any other thing, necessary for the sustentation of the body, but the laws, and the oracles of the Prophets, Hymns, and such like (whereby knowledge 
Study of holy Scripture.  and piety is increased) there are consummated. And a little after, he saith: All the space that is from morning to evening, is of them spent, in godly exercise, for, reading the holy Scriptures, they meditate thereupon, handling allegorically, the divine philosophy of their native country. And they suppose those types of secretye, which by figures are signified, to be made manifest by the exposition of the Scriptures. They have certain Commentaries of ancient writers, who being ringleaders of their opinions, have left unto their posterities, monuments of many things Allegorically handled, which they using as principal types, do imitate the drift of their trade. These things seem to have been uttered by this man, as though he had been an auditor, unto their exposition of the Scriptures. It is also very like that the Commentaries (which he reporteth to have been among them) were the Gospels, and the works of the Apostles, and certain expositions of the ancient Prophets, partly such as that Epistle unto the Hebrewes is, and also the other Epistles of Paul do contain. To be short, that they newly compiled, and collected Psalms, thus he writeth: They contemplate not only divine things, but they make grave canticles, & hymns unto God, 
Psalms and Hymns.  in a more sacred rhyme, of every kind of metre, and verse. And many more things he declareth in that book, which we here mention. But those things seemed necessarily selected of him, which paint unto us the sure and certain notes, of their Ecclesiastical conversation. But if any man suppose these things now spoken of, not properly to appertain unto the policy of the Gospel, but to be applied unto others, besides these forementioned worshippers, let him at lest wise credit that, which out of his words we will allege, and no doubt if he judge indifferently, he shall find an infallible testimony. For thus he writeth: First of all, 
The continency of the worshippers. Abstinence.  they place continency in the mind, as a certain foundation, next, they build thereupon, other virtues. Not one eateth, or drinketh before sun set, adjudging the divine meditating of wisdom, to be a work of light, & the curious feeding of the carcase, to be a work of darkness, giving unto the one, the day, unto the other, the lesser part of the night. Many think not upon meat, no not in whole three days, being ravished with a greater desire of knowledge, then of food. Many are so delighted, and enamoured with the food of wisdom, which abundantly, copiously, and plentifully ministereth all kind of learning, that they abstain from meat, twice as long, & scarce in six days, they receive their necessary food. These words of Philo, in our opinion, concern without all contradiction, our men. But if any man as yet stiffly gainsay, and look to be further persuaded, let him credit more evident demonstrations, which he shall not find among any others, save only the Christians who religiously rule themselves, according unto the Gospel, for he saith: Among them 
Virgins.  of whom we speak, there are women to be found, whereof divers are elderly virgins, vowing chastity not by compulsion, or necessity, (as the guise and manner is of holy virgins, among 
To compel some to vow chastity in paganism.  the Gentiles) but rather voluntarily, for the zeal, & desire they have to wisdom, with whose company, these women acquaintinge themselves, despise corporal lust, desirous not of mortal, but immortal children, which solely the amiable and godly mind of itself begetteth. And afterwards he setteth forth the same more plainly, for the interpretations (saith he) 
Allegorical interpretations.  of the sacred Scriptures, are among them Allegorical, and figurative. For unto these men the whole Scripture, seemeth like a living creature, so that the external show of words, resemble the superficyes of the body, and the hid sense, or understanding of the words, seem in place of the soul, which their religion began to contemplate, by the beholding of names, as it were in a glass, observing a passing beauty with the bright beams of shining sentences. What need we to add unto these, how that they gathered together, severally men, and severally 
Synods. Conference.  women, have their conversation? and what exercise they practise among them? which as yet are in use among us, and especially, such as we have been accustomed to use in our fastings, vigils, 
fastings.  and reading of divine Scripture about the festival day of the blessed passion, which the aforesaid author hath diligently noted after the same manner as they are observed among us, and delivered it in writing, but especially describing the vigils of that great feast, and the exercises 
Vigils.  thereof, with hymns, as the manner is among us. and how that one singing in verse, and the rest giving diligent ear, with silence, they all close in the end, and sing with him, the last verse of the hynme. He hath written also, how that in the afore said days, they lie upon green pallets, casting 
Beds made of leaves, chaff, and grass. Bread and water. Bishops. Deacons.  at all, neither wine, neither any living creature, but their drink, clear water, and their food, bread with salt, and Hyssop. He writeth moreover of their government, I say of them to whom the Ecclesiastical Liturgies are committted, of their Deaconshippes, and of the presidency of bishops, placed above all. But if any man be desirous to know these things exactly, let him repair unto the history of the afore said author. Now that Philo writing of these things, entreated of the first preachers of the Gospel, and the rites delivered them of the Apostles of old, it is manifest to every man.   

CAP. XVIII.  
The commendation of Philo, the catalogue of his works, whereof many are not extant.  
THis Philo flowed in words, he was deep of understanding, high, and profound in the contemplation of holy Scripture, he compiled a diverous and variable exposition of the Scriptures, prosecuting after his order and manner, aswell the tract of the book of Genesis, with the Allegories thereof, as the sum in the chapters contained, laying down the questions incident, and solutions to the same, entitling his book: the questions and solutions incident in Genesis, and Exodus. There are beside extant, of his, several tracts, of his Problems. Namely, two books of Husbandry, so many of drunkenness, and certain others, having their proper, and peculiar title, whereof one is: what the sober mind prayeth or voweth? also of the confusion of tongues, of wandering and finding, of Conventicles unto discipline. of that: who can be heir of the goods of God? or: what division can be of equals and contraries? of the three virtues, whereof Moses, with others hath written. Moreover: of them whose names are changed, and why they were changed, where he witnesseth himself to have written again, and again of testaments. There is extant a volume of his: of banishment, and of the life of a perfect wise man, according unto righteousness, or: of unwritten laws. Again, of Giants, or: that the Godhead is not changed. of dreams, which according unto Moses are given from above, five volumes. And thus much of them which he wrote on Genesis, that came to our hands. We have also known upon Exodus, five books of questions, and of the tabernacle, and of the ten commandments, and four books of them which by nature of laws may be referred, unto the ten commandments. of the sacrifices of beasts, what kinds of sacrifices there be? of that: what rewards are set forth to the good and godly, in the la? what punishments, and curses to the wicked. There are found also certain several books of his, as of Providence, and of the jews, of politics, and of Alexander, and concerning that: that brute beasts have reason. Again: that he is a slave which is wicked, and there followeth an other book: that he is free which is godly. After these he wrote of the life contemplative, or worshippers, whence we borrowed those things, which we alleged concerning the Apostolic men's lives. the interpretations of the Hebrew names in the law, and Prophets, are attributed unto his industry. This Philo coming to Rome in the time of Caius, wrote a book of the impiety of Caius, wittily cloaking it, with the title of virtues, which book being read before the Roman Senate, in the time of Claudius, was so well thought of, that his books were chained in the public library, as famous Monuments. At the same time, when Paul had travailed in compass, from jerusalem 
Act. 18.  to Illyricum, Claudius vexed the jews, when Aquila, & Priscilla with certain other jews were expulsed Rome, and came to Asia, where they had their conversation together with Paul, who 
Anno Christi 51.  then confirmed the Churches, whose foundations he had lately laid. Whereof the holy Scripture, in the Acts of the Apostles, sufficiently instructeth us.   

CAP. XIX.  
What calamity happened unto the jews in jerusalem upon Easter day.  
WHen Claudius as yet reigned, so great a sedition, and stir was raised in jerusalem, about the feast of Easter, that of them only, which were pressed in the porches of the 
The justice of God for contemning his son. joseph bell. jud. lib. 2. cap 11.  temple, crushed, and trodden to death under foot, there were slain thirty thousand jews, and that festival day, was unto the whole nation, a day of mourning, Lamentation being raised throughout all their dwelling places. And this, josephus doth write word, by word: Claudius assigned Agrippa (the son of Agrippa) King of the jews: When Felix was sent to be lieutenant of the whole province of Samaria, Galilaea, and the region beyond jordane. Who after he had reigned thirteenth years, and eight months, died, leaving Nero to succeed him in the Empire.   

CAP. XX.  
What calamity happened at jerusalem under Nero: the sedition between priest, and people. The death of jonathas the high priest.  
Under Nero, Felix being procurator of judaea, there was then raised a sedition between the Priests, which josephus in the twentieth book of Antiquities describeth, thus: there 
joseph Anti. lib. 20. cap. 13  rose dissension between the high priests, and inferior priests, and chief of the people at jerusalem. Every one gathering unto him, a company of Russians, and cutters, played the captain, they skirmished among themselves, they vexed one another, they slynged one at another, but there was none to bridle them. And these things freely were done in the city, as though there had been no Precedent. So impudent and past all shame were the high priests become, that they stuck not to send, and take away from the barn floors, the tithes due unto the inferior priests, so that in the end it fell out, that the priests were seen to perish for poverty. The violence of these seditious persons prenayled beyond all right and reason. Again the same Historiographer writeth that at Jerusalem, about that time, there rose a certain multitude of thieves, or robbers, which slew them by day that met them in the streets, and especially on the holy days confounding themselves with the multitude, and carrying weapons covered under their garments, they wounded the chief men, and when the wounded fell down, they drew themselves to them that were incensed against the thieves, and so brought to pass through the cloaking of their pranks, they could not be apprehended. To be brief he writeth that jonathas the 
joseph. Anti. lib. 20. cap. 1  high priest was slain of them first, and daily after him many, and the fear to have been greater than the calamity itself, because that every man, every hour looked for death as in war.   

CAP. XXI.  
Of the sedition that the Egyptian Sorcerer moved, whereof the Acts make mention.  
COnsequently after these, he annexeth other things, saying: with a greater plague, did 
joseph. bell. jud. lib. 2. cap 12.  the Egyptian, being a false prophet, afflict the jews. When he came unto those parts, and challenged unto himself (being a sorcerer) the credit of a Prophet, he gathered together about a thirty thousand of seduced people, whom he guided from the wilderness unto mount Olivet: whence he might make an embushment upon jerusalem, and if he obtained his purpose, to exercise tyranny, partly upon the Roman watch, and partly upon the people. using to his wicked enterprise, the company of heady and wilful swashebucklers. But Felix preventing his violence, met him with armed Roman soldiers, with whom all the rest of the people conspired, ready to revenge themselves of them. After their meeting, and assault given, the Egyptian with a few fled his way, and many of his adherents, were foiled and taken alive. Thus far josephus, in the second of his histories. I think it also very expedient, to confer with these, that which is read in the Acts of the Apostles, concerning this Egyptian, where under Felix it is said of the tribune of the soldiers, that was at jerusalem, unto Paul, when the multitude of the jews raised a tumult against him: art thou that Egyptian, which 
Act. 21.  a few days ago, hast raised with thee four thousand common thieves, & leddest them unto the wilderness? and such are the things that happened under Felix.   

CAP. XXII.  
The going of Paul unto Rome, and his pleading there, with his martyrdom.  
FEstus is sent by Nero to succeed Felix, under whom Paul pleading in his own cause, is brought bound to Rome. There was with him Aristarchus, whom justly in some place of 
Coloss. 4.  his Epistles, he calleth his fellow captive, and Luke when he had finished the Acts of the Apostles, concluded his history here, saying: that Paul lived peaceably at Rome two 
Act. 28.  whole years, and preached the word of God without impediment. The which being expired, fame goeth that the Apostle (after account made of his doctrine) returned unto the office of preaching, and afterwards when he came the second time unto the city, under the same Emperor, 
Whereof read the 25. cap. of this 2. book.  to have been crowned with martyrdom. Where lying in fetters he wrote the latter Epistle unto Timothe, instructing him both of the account of doctrine that he made in his former captivity, and also of his death approaching nigh. Take here of his own testimony, for thus he writeth. At my former appearance none assisted me, for all forsook me. I pray God that it be 
2. Timoth. 4.  not laid to their charge. But the Lord assisted me, and strengthened me, that by me the preaching should be accomplished, and that all nations might hear. And I was delivered out of the lions mouth. Plainly he showeth by these words that he was before delivered out of the lion's mouth (meaning as it appeareth Nero, because of his cruelty) that the preaching might be supplied by him. Neither afterwards hath he added the like, for he will deliver me out of the lion's mouth. He saw in the spirit his death to draw nigh. Wherefore immediately he saith: I have been delivered out of the lions mouth, and the Lord will deliver me from every evil work, and reserve me unto his heavenly kingdom. Noting, his martyrdom to draw nigh. The which more evidently he foreshoweth in the same Epistle, saying: For I am now ready to be offered, & the time of my dissolving is at hand. In the latter epistle, when he wrote, he declared Luke alone to be with him, but in his former appearance, and pleading, not one, no not Luke to be with him. Wherefore it is plain that Luke wrote the Acts of the Apostles unto that time, knitting up his history, with his absence from Paul. These things have we spoken to this end, that we may warrant the martyrdom of Paul, not to have been consummated when Luke finished his history, that is, when Paul came to Rome. It is very like that the apology of Paul for his doctrine, might have been at the beginning sooner accepted, when Nero was somewhat milder in affection, & dealing. But after that he fell unto such outrageous wilfulness, he was quick with others for the Apostles sake.   

CAP. XXIII.  
Of the martyrdom of james, called the brother of Christ.  
THe jews, when their purpose failed them in their pretended malice towards Paul, after his appellation made unto Caesar, being sent from Festus unto Rome: they turn themselves against james, the brother of Christ, who was placed of the Apostles, Bishop of jerusalem. 
James bishop of jerusalem  The like they practise against him, placing him in the midst, and requiring of him, that in presence of all the people, he would renounce the faith of Christ. When as he contrary to their expectation, freely, and with greater audacity than they hoped, in presence of all the multitude, had confessed jesus to be the son of God, our Saviour, and Lord, they could no longer abide his testimony, for he was counted of all, most just, for his excellent wisdom, & piety, which he showed in life. Him they slew, having gotten opportunity to the accomplishing of this heinous fact, by the vacancy of the Regal seat. For Festus governor of judaea being dead, the province wanted a Precedent, or Procurator. But how james was slain, the testimony of Clemens (heretofore of us alleged) hath largely declared, that he being thrown down from a pinnacle of the temple, and brained with a fullers club, gave up the ghost. And Aegesippus who immediately succeeded the Apostles, repeateth the circumstance hereof exquistely in his fift book, after this manner: james the brother of Christ, took in hand the government of the Church, after 
Aegesippus lib. 5.  the Apostles, termed a just and perfect man of all men, from the time of our Saviour unto us. For many were called James'S beside him, but this man was holy from his mother's womb, He drank neither wine, nor strong drink, neither eat any living creature. He was neither shaven, neither anointed, neither did he use bathe. Unto him alone, was it lawful to enter into the holy places, he used no woollen vesture, but wore a Syndone, and alone frequented he the temple, so that he was found prostrare on his knees, and praying for the sins of the people. His knees were after the guise of a camels knee, benumbed, & bereft of the sense of feeling, by reason of his continual kneeling in supplication to God, and petitions for the people. For the excellency of his righteousness he was called just, and Oblias, which soundeth by interpretation: the bulwark, or defence of the people in righteousness, as prophecies do go of him. When divers asked him touching the heresies among the people whereof (we mentioned before) which was the gate or door of jesus, he answered: the same to be the Saviour, by whose means they had believe jesus to be Christ. But the aforesaid heresies, acknowledge neither the resurrection, nor the coming of any judge, which shall reward to every one according to his works. For as many as believed, they believed by means of james. When many of the Princes were persuaded, there rose a tumult of the jews, Scribes, and Pharisees, saying: It is very dangerous lest that the whole people look after jesus, as though he were Christ, and being gathered together they said to james: we pray thee refrain this people, for they err in jesus, as though he were true Christ. We pray thee persuade this people, which frequent to this feast of the passover, concerning jesus, for we all obey thee, yea we, and all the people, testify of thee, that thou art just, and respectest not the person of any man, persuade therefore this multitude, that they err not in jesus. For the whole multitude, and we, obey thee. stand therefore upon the pinnacle of the temple, that thou mayst be seen aloft, and that thy word may be perceived plainly of all the people, for because of this passover, all the tribes are met here, together with the Gentiles. The aforesaid Scribes, and Pharisees placed james upon the pinnacle of the temple, and shouted unto him, and said: Thou just man, at whose commandment we all are, in so much that this people is seduced after jesus, who was crucified, declare unto us, which is the door of jesus crucified. And he answered with a loud voice: why ask ye me of jesus, the son of man, when as he sitteth at the right hand of the great power in heaven, and shall come in the clouds of the aëer? When as he had persuaded many so that they glorified God at the testimony of james, and said: Hosanna in the highest to the son of David: then the Scribes, and Pharisees, said among themselves, we have done very ill, in causing such a testimony of jesus to be brought forth. But let us climb up, and take him, to the end the people being strooken with fear may renounce his faith. And they shouted saying O, O, and the just also is seduced, and they fulfilled the Scripture which saith in Esay: Let us remove the just, for he is a stumbling block unto 
Esay.  us. Wherefore they shall gnaw the buds of their own works. They climbed up, & threw down headlong justus, saying: let us stone james justus. And they went about him with stones, for after his fall he was not fully dead, but remembering himself, fell on his knees saying: I beseech thee Lord, God, and Father, forgive them, for they wot not what they do. And as they were a stoning of him, one of the Priests, the son of Rechab, the son of Chorazim (whose testimony is in jeremy the Prophet) cried out: cease, what do you? This just man prayeth for you. And one of them that were present, taking a fullers club (with which they pounce, & purge their clothes) stroke justus on the head, and brained him, & so he suffered martyrdom, whom they buried in that place. his pillar, or picture as yet remaineth hard by the temple engraven thus: This man was a true witness both to the jews, and Gentiles, that jesus was Christ. And Vespasianus immediately having overrun judaea, subdued the jews. These at large recorded by Aegesippus, are correspondent with these things which Clemens wrote. This james was so famous and renowned among all for his righteousness, that the wise among the jews, imputed the cause of this sudden besteging of jerusalem after his martyrdom (which no doubt therefore happened unto them) to be for the presumptuous offence, practised against him. josephus sticked not to testify the same in these words. These things happened unto the jews in way 
josephus.  of revenging the death of james the Just, which was the brother of jesus whom they call Christ. For the Iewes slew him when he was most just. The same josephus describeth his death in the twentieth book of Antiquities, saying: Caesar hearing the death of Festus, sendeth Albinus 
Antiq. lib. 20. cap. 16.  Precedent into judaea. But Ananus the younger, whom we reported before to have taken upon him the high priesthood, was a very presumptuous and heady cockbrain, he clave unto the sect of the Saducees, which were merciless in judgement, among all the jews, as we signified before. Ananus then being such a one, having gotten opportunity to his thinking, in so much that Festus was dead, and Albinus not yet come: called unto him a counsel, commanding the brother of jesus, called Christ, whose name was james, with certain others to be brought forth, accusing them that they had transgressed the law, and delivered them to be stoned. As many in the city as were just and due observers of the law, took this fact grievously, sending privily unto the King, and beseeching him to writ unto Ananus, that thence forth he attempt not the like, In so much that his former fact was unadvisedly, and impiously committed. Certain of them met Albinus coming from Alexandria, and instructed him hereof, that it was not lawful for Ananus to summon a counsel contrary to his commandment. Albinus thus persuaded written fumishly unto Ananus, threatening revengement upon him, for this fact. And king Agrippa when he had governed the high priesthood three months, deprived him, placing in his room jesus the son of Damaeus, Thus far touching james, whose epistle that is reported to be, which is the first among the universal Epistles. Yet have we to understand that the same is not void of suspicion, for many of the ancient writers make no mention thereof, like as neither of that, which is under the name of judas, being one of the seven called universal, for all this we know them to be publicly read in most Churches.  

The translator for the removing of all suspicion, concerning the canonical Epistle of james.  
touching this james whose Epistle hath been suspected, take this lesson of Jerome, against helvidius: disce Scripturae consuetudinem eundem hominem diversis nominibus nuncupari, learn the manner of the Scripture which calleth one and the same man after diverse names, he is called in Math. 10. Mark 3. Act. 1. jacobus Alphaei, and numbered among the 12. Apostles. Though Jerome lib. 
Jerome. Mat. 10. Mark. 3. Act. 1. Dorotheus in Synopsi. Matth 13. 27 Mark. 6. 15. Galat. 1. Act. 1. 15. 21. 1. Corinth. 15. Galat. 1. 2. Euseb. Eccl. hist lib. 3. cap 21. lib. 3. cap. 22. Heron. Cata. Eccle. Script.  5. cap. 17. upon the Prophet Esay, call him decimum tertium Apostolum, and Dorotheus Bishop of Tyrus do term him one of the 70. Disciples. He is called jacobus frater Domini, james the brother of the Lord, in Math. 13. 27. Mark 6. 15. Galat. 1. and in this present history. but in what sense he might be called his brother, being his mother's sister's son, read Jerome against helvidius, which handleth that question purposely. He is called jacobus justus, and Oblias, in the former chapter of Eusebius. This history reporteth him to have been placed by the Apostles, Bishop of jerusalem, and there to have governed the Church the space of 30. years, for oft in the Scriptures he is found at jerusalem, as Act. 1. 15. 21. 1. Corinth. 15. Galat. 1. 2. Concerning his epistle, and other parcels of holy Scripture, that they were not generally received, no marvel at all, considering the malice of the Devil, in obscuring those things which proceed from the holy Ghost. Eusebius writeth, that besides the Epistle of james, the Epistle of Jude, the latter of Peter, the 2. and 3. of john, with the revelation, were called into controversy, so that some rejected them, some cleaved unto them, tanquam certis, & indubitatis Scriptures, as certain, and undoubted Scriptures. Jerome in Catalogue. Eccles. Scrip, of james writeth thus: unam tantum scripsit epistolam, quae & ipsa, ab alio quodam sub nomine eius aedita asseritur. he wrote one epistle, which is thought to have been published by an other, under his name if this be the whole, no danger 
Canon Apo. Canon. 84. Concil. Laodic. cap. 59 Concil. Carthag. 3. cap. 7. Inocen.. epi. ad Euxperium p. 7. Gela. 1 Jerome ad Paul. August de doctrina Christ. lib. 2. cap. 8.  at all. The Canons commonly called the Apostles, Canone 84. have decreed this, of the Epistle of james, together with the other parcels of holy Scripture, that it was to be received for Canonical. so hath the council of Laodicea, under Damasus, cap. 59 about the year of our Lord 371. And the third council of Carthage, under Siricius, about the year 417. cap. 47. Innocentius the first, about the year of our Lord 408. in his Epistle to Euxperius, cap. 7. and Gelasius the first, about the year 494. together with seventy Bishops, have received them for Canonical, of this mind is Jerome ad Paulinum, Augustine de doctrina Christiana, lib. 2. cap. 8. so that from that time unto this day, they were generally allowed, and received for Canonical Scripture. Thus much I thought good here to note, lest that the simple Reader, snared by the subtlety of Satan, (which in these perilous days throweth in bones for the true Christians to gnaw upon) should doubt of any part, or parcel of holy Scripture, that might tend to his confusion.    

CAP. XXIIII.  
How that after Mark, Anianus was appointed Bishop of Alexandria.  
WHen Nero had reigned the space of eight years, first after Mark the Apostle, and Evangelist: Anianus took the government of the church of Alexandria, a man both virtuous, and renowned, in all respects.   

CAP. XXV.  
Of the persecution which happened under Nero, when as Peter, and Paul, suffered martyrdom at Rome.  
NEro now settled in his seat, fell into abominable facts, and took armour against the service due unto the universal, and almighty God. How detestable he was become, it is not for this present time to declare. for there be many that have painted out his wilful malice, which may easily appear if we consider the furious madness of that man. through the which, after that beyond all reason he had destroyed an innumerable company, he fell into such a sucking vain of slaughter, that he abstained not from his most dear, and familiar friends. Yea he tormented with diverse kinds of death, his own mother, his brethren, his wife, & many of his nearest kinsfolks, as if they had been enemies, and deadly foes unto him. but it behoved us to note this one thing of him above the rest, that he was counted the first enemy of all the emperors, unto 
Tertul. in Apolog.  the service of God. of him doth Tertullian in Roman letters writ thus: read your authors, there shall you find Nero, chiefly to have first persecuted this doctrine at Rome. when the whole East was now subdued, he became cruel unto all men, we boast and brag of such a famous persecutor. for they which knew him may easily perceive, that this our doctrine had never been condemned by Nero, had it not been passing good. This enemy of God (wherein he was first espied) set up himself to the destruction of the Apostles, for they writ that Paul was beheaded, and Peter crucified of him at Rome, and that maketh for the credit of our history which is commonly reported, that there be churchyards unto this day, bearing the name of Peter and Paul. In like manner Gaius a Roman, and an Ecclesiastical person, and (after Zepherinus,) Bishop of Rome, writing unto Proclus, captain of the heresy which the Cataphrigaeans held, 
Gaius.  speaketh thus of the tombs wherein the Apostles were laid. I (saith he) am able to show the banners of the Apostles. for if thou wilt walk unto Vaticanum, or the way Ostiensis, thou shalt find, their victorius banners, of such as have builded this Church. And that they were both crowned with martyrdom at the same time, Dionysius bishop of Corinthe affirmeth in his epistle unto 
Dionys. Bishop of Corinth.  the Romans. And you obtaining so goodly an admonition, have coupled in one, the building of the Roman, and Corinthian churches, for they both instructed us, when they planted our church of Corinthe.   

CAP. XXVI.  
How the jews were wonderfully vexed at jerusalem under Florus, and of the stir in Syria raised against them.  
LIkewise such as taught together in Italy, suffered martyrdom the same time, and that this history may bring with it the more credit, josephus declareth, that after the manifold miseries which happened unto this nation, many, and the same innumerable, and of them that were among the jews in estimation, were scourged in the city of jerusalem, by the commandment of Florus, and nailed to the tree. He writeth that Florus was Lieutenant of judaea, when as the wars being begun of old, increased the twelve year of the reign of Nero. Again, because of the rebellion of the jews throughout all Syria, there rose such a tumult, that the Gentiles without all compassion, as deadly foes destroyed the jews which inhabited the cities, so that the cities were seen full of sepulchres, old men, and young men, slain in the streets, women lying all along, having that uncovered, which nature commanded to be kept in secret, and the whole province miserably afflicted with unspeakable calamities. and greater was the fear (saith he) of that which was like to ensue, than the harm already committed. such was then the state of the jews.   
The end of the second book.   

THE third BOOK OF THE ECCLESIASTICAL HISTORY OF EUSEBIUS PAMPHILUS BISHOP OF CAESAREA IN PALAESTINA.  

CAP. I.  
In what countries the Apostles preached Christ.  
WHen as the jewish affairs thus did stand, the holy Apostles and Disciples of our Saviour, were dispersed throughout the world. Thomas (as by tradition we receive) chose Parthia: Andrew, Scythia: john, Asia: where he made his abode, and died at Ephesus. Peter is reported to have preached to the dispersed jews through 
1. Pet. 1. Peter the Apostle was martyred at Rome Anno Christi 70. Rom. 15. Paul beheaded at Rome under Nero. The first of the 10 persecutions, was under Nero. Linus Anno Christi 70. 2. Timoth. 4.  out Pontus, Gallacia, Bythinia, Cappadocia, and Asia, who about his latter time, tarrying at Rome, was crucified with his head downwards, which kind of death, he himself desired. What shall I say of Paul, which from jerusalem to Illyricum, filled all places with the Gospel of Christ. And at the last suffered martyrdom at Rome under Nero? These things are manifestly, and word by word declared by Origen, in the third tome of his Commentaries upon Genesis.   

CAP. II.  
Who was the first Bishop of Rome.  
LInus first, after the martyrdom of Peter, and Paul, was chosen Bishop of Rome. Paul about the latter end in the salucation of the epistle which he wrote unto Timothe, from Rome, maketh mention of him, saying: Eubulus saluteth thee, and Pudens, and Linus, and Claudia.   

CAP. III.  
Of the Epistles which the Apostles wrote.  
THe Epistle of Peter which is in number the first, hath been received without controversy. 
2. epistles of Peter.  The elders of old without any doubting, have alleged this in their works, but the latter Epistle we have learned, not to be allowed. And yet because it seemed profitable, of many it was read amongst the rest of the Scriptures: but the Acts, which are called peter's, and 
Forged writings published under the names of the Apostles  the Gospel under his name, and the preaching of his, published under his name, with the revelation termed his, are no where received, as canonical scripture: neither hath any ancient or new writer alleged testimonies out of them. but in the process of our history, we thought good to signify, together with the diligent annotation of successions: what ecclesiastical writers there flourished in their several times: and what contrary allegations they used: and what writings they lawfully received: and what they rejected. But of the writings attributed to Peter, (whereof we acknowledge one Epistle lawfully received, and never doubted of, among the ancient fathers) 
14. epistles of Paul. The epistle unto the Hebrews. The acts of Paul counter set. Rom. 16. The book of Hermes called Pastor was wont to be read in the Church.  thus much shall suffice. fourteen Epistles of Paul, are manifest and well known. but that divers rejected the Epistle which is unto the hebrews, alleging the contradiction of the Church of Rome, that it was not Paul's: I think it requisite to know, and what our Predecessors hereof have thought: I will lay down when occasion serveth. The Acts which go under the name of Paul, were never taken as undoubted. And because the same Apostle in his Epistle unto the Romans, saluteth certain, and amongst others Hermes: therefore appoint they the book called Pastor to be his, which hath been gainsaid of many, therefore not to be numbered among those books, which are for certain. Others thought this book very necessary, especially unto them that have need of an elemental introduction, but we have known him to have been publicly read in the Church, and alleged of many ancient writers in their works. let this much be spoken of the holy Scriptures, as well of the generally received, as of the doubtfully rejected.   

CAP. FOUR  
Of the succession of the Apostles.  
THat Paul preaching unto the gentiles, planted the Churches from jerusalem, unto Illyricum, 
Rom. 15. Acts from 14 unto 21. cap.. 1. Pet. 1.  it is manifest, both by his own words, and the testimony of Luke in the Acts. In what provinces Peter preached unto them of the circumcision, and delivered the doctrine of the new testament, it appeareth by his words, and also by the Epistle which of truth is said to be his, written to the hebrews, scattered throughout Pontus, Gallacia, Cappadocia, Asia, and Bythinia. But how many, and what sincere followers have fed the Churches planted by the Apostles, it can not be affirmed, but as far forth as can be gathered out of the words of Paul: He had many fellow labourers, and companions as he called them, whereof divers 
Peter & Paul had many fellow labourers.  have purchased immortal memory, for so much as he maketh continual mention of them in his Epistles, and Luke in the Acts repeating the most famous, remembreth them by name. Timothe is reported to be the first Bishop of Ephesus, and Titus of the Churches in Creta. 
Timothe the first Bishop of Ephesus. Titus the first Bishop of Creta. Luke wrote a gospel and the Acts of the Apostles Luc. 1. 2. Timoth. 2. Eusebius saith Crescens was sent into France. S. Paul 2. Tim. 4. saith he sent him to Gallacia. hereby we may gather that the epistle to the Galathians was written by S. Paul unto the Frenchman  Luke by line of Antioch, by profession a Physician, having his conversation of purpose, for the most part with Paul, and the rest of the Apostles: left us proofs of skill, comprised in two volumes, medicinable for our soul's health, sought out among them. One of the Gospel, which he reporteth to have published, according as he received of them, which from the beginning were beholders, and ministers of this doctrine, so that he searched all from the original: the other of the Acts of the Apostles, where he compiled not only the things heard with his ears, but also the things which he saw with his eyes. And of Paul they say, that he accustomed to mention the Gospel of Luke when he spoke, as of his own, saying: according unto my Gospel. Among the other fellows of Paul, Crescens is witnessed to have been sent by the Apostle himself into France. touching Linus we spoke before, that he was the first Bishop of Rome, after Peter, whom he remembreth to have been with him at Rome, in his latter Epistle unto Timothe. And Clemens the third Bishop of Rome, is proved by his testimony, to be Paul's fellow labourer, and companion. Moreover Dionysius the Areopagite, whom Luke in the Acts reporteth to have first believed, at the Sermon of Paul unto the Athenians, preached in Areopagus: was the first Bishop of Athens. but an other Dionysius there was, Bishop of the Church of Corinthe. In process of our history, we will dilate of the successors of the Apostles, in their several times succeeding. now let us turn unto that, which consequently dependeth upon the history.   

CAP V.  
Of the utter besieging of the jews after the passion and resurrection of Christ.  
AFter that Nero had reigned thirteen years: Otho and Galba one year, and six months: 
Vespasian in proclaimed Emperor Anno Do. 72.  Vespasianus was counted a potent Prince in judaea, among the armies appointed against the jews, and being proclaimed Emperor of the host that there was, forth with he is sent to Rome, committing unto his son Titus the wars, in hand against the jews. therefore after the ascension of our Saviour, because the jews, besides the heinous offence committed against Christ, had compassed manyfould mischiefs against his Apostles: first stoning 
Stephen stoned Act. 7. james beheaded. Act. 12. james the first Bishop of Jerusalem martyred. The apostles persecuted Matth. 28.  Stephen to death, next beheading james, the son of zebedee, and the brother of john with the sword, and above all, james their first Bishop after the ascension of our Saviour, with the manner afore mentioned: and drove out of judaea, the rest of the Apostles, pursuing them to the death with innumerable wiles, when as now they were sent by the power of Christ to preach unto all nations, saying unto them: go teach all nations in my name: Yea and the congregation of the faithful in jerusalem forewarned by an oracle, revealed unto the best approved among them, that before the wars began, they should depart the city, and inhabit a village beyond jordan, called Pella, into the which when the Christians leaving jerusalem had entered, and the holy men had forsaken the princely & principal city of the Jews, together with all the land of judaea: the heavy hand of God apprehended that wicked generation utterly to root them from among men, which had practised so presumptuously against Christ, and his Apostles, how many mischiefs have happened at that time unto this whole nation: and how they chiefly which inhabited judaea, were driven to extreme misery: and how many millions of men throughout every age, together with women and children, perished with the sword, with famine, and with infinite other kinds of death: and how many, and what cities of the jews were destroyed: to be short, how many calamities, and more than calamities they saw, which fled unto jerusalem, as the Metropolytane and best fortified city: Moreover the state of the whole wars, and the several acts thereof: and how at length the abomination of desolation foreshowed by the Prophets, standing in 
Matth. 24. Daniel. 9  that famous temple of old, suffered a diverous destruction, and an utter overthrow by fire: he that listeth to know, let him read the history of josephus, where all these are diligently described. I think it necessary to note how josephus writeth, that upon the solemn days of Easter, there were gathered together at jerusalem, out of all judaea, to the number of three hundred Millions, and there shut up as it were in prison, saying: It was requisite that destruction 
A million is ten thousand. josephus bell jud. lib. 7. cap 17. saith that the just number came to seven & twenty hundred thousand.  due for their desert, drawing nigh, by the just judgement of God, should apprehend them upon those days (being as it were shut up in prison) in the which they before, had drawn the Saviour and benefactor of all men, the anointed of God, unto his passion. Omitting those things which particularly happened unto them, either by sword, or by other kind of misfortune: I think it expedient to express their only calamities by famine, so that the reader may partly hereby conjecture, how that God, not long after was revenged on them, for their impiety practised against Christ. go to then, having our recourse again unto the first book of the histories of josephus, let us peruse their tragical affairs.   

CAP. VI  
Of the great famine that fell among the jews, and their miserable estate.  
FOr the rich men to abide in the city (saith josephus) was nothing but death. and under 
josephus bell Iud. lib. 6. cap 11.  pretence of their traitorous flight unto the enemy, they were slain for their substance. The woodness of these seditious men increased together with the famine, & both mischiefs daily as a double fire waxed hot. food there was no where any found manifest. they rushed into the houses, and made search, if they found any, they beat them which denied it, if they found none, they tormented them as though they had with diligence hid it from them. the carcases of the poor wretches declared, whether they had food or no. they which were of strong bodies seemed to have abundance of meat, but such as pined away, were overskipped, for it was judged an absurd thing, to slay them which were ready to die for want of victuals. Many exchanged privily their wealth, the richer sort for a measure of wheat, the poorer sort for a measure of barley, then hiding themselves in the inner and secret corners of their houses, some for mere poverty, chewed the unready grains of raw wheat, some other sodde it, as necessity and fear constrained them. there was no where any table covered. the meat as yet raw, was snatched from the coals. the meat was miserable, the sight was lamentable, the mightier sort abounded, the weaker sort lamented. famine exceedeth any doleful passion. for nothing faileth here so much as shamefastness, the thing otherwise reverenced is here quit contemned, wives from their husbands, children from their parents, & that which was most miserable, the mothers snatched the meat from their infant's mouths. and when their dearest friends pined away in their arms, they pitied them not so much, as to permit them one drop of drink to save their lives. neither yet escaped they thus miserably feeding. for on every side they were beset with seditious persons, greedily 
The cruelty of seditious persons together for with this famine vexed they sore  bend upon their spoil, where they espied any door shut, they conjectured strait, that there was meat in preparing, and forthwith rushing in, with the breaking open of the doors, they violently did wring out from them, yea (and not only) the lumps of bread out of their jaws. the old men were buffeted, if that eagerly they endeavoured to retain their victuals: the women were lugged by the hear of the head, if they hid aught of that they had in their hands. no compassion was had on the hore headed, or the tender sucklings. the infants together with their nourishment, where at they hung, and held fast, were lifted up, and thrown to be crushed against the pavement. towards them which prevented their assault, and lavished, (which was prejudicial to their ravening,) they used more cruelty, as if they had been injured by them. they invented cruel kinds of torment, for the searching out of victuals. they stopped unto miserable men, the passage of their privy members, with the grains of the herb Orobus: and pricked their fundamentes with sharp twigs: so that horrible things to be heard of, were excercised, and suffered, for the extorting to confession of one loaf of bread, and knowledge of one handful of meal. but the tormentors themselves tasted not of hunger. That is ever deamed of less cruelty, which cometh to pass of necessity. but they thus practising their rage, provided costage, or viaticall preparation, against the days following: and meeting them which in the night season crept out, as far as the Roman watch, to gather pot herbs, and green grass, now, being escaped the enemy, they spoiled. and when as they had often made supplication, and called the dreadful name of God to help, that at least wise they might have some portion of that, which they had gotten with danger: nothing was granted, so that at length it seemed grateful unto them, that were spoiled, that they perished not with their victuals. Unto these things josephus addeth, saying: All hope of safety was denied 
joseph. bell. jud. lib. 6. cap. 14.  the jews, together with their passage excluded, and the famine increasing throughout their houses, and families, devoured the people. the houses were full of carcases, of women, and children: and the cross ways replenished with the carcases of old men: children, and young men that wandered, were brought to the market place, after the likeness of pictures, and every one fell down, where the fit took him. Every one being brought low, was not able to bury his kinsfolks, & therefore waxed faint by reason of the multitude of dead men. & because that every one doubted of his own life, many fell down dead upon the carcases that they buried: many seeing no way but one, went and laid them down upon the beeres, to welcome death. neither was their lamentation, or weeping in these calamities, for famine suppressed every one's passion. they which were very loath to die, beheld with dry cheeks, the death of those which hastened out of this life unto rest. The city was in deep silence, the night nothing but death, and thieves more intolerable than all these miseries. They digged up houses, and 
O tragical facts.  tombs: they spoiled the dead: they took of the winding sheets, or coverings of the dead carcases: in a mockage, they tried the sharpness of their sword, upon the dead bodies. they lanced certain of them which say along, and yet alive, for the trial of their spears: such as prayed them to exercise their might, and cruelty upon them, being weary of their lives: they contemptuously reserved for famine. Every one yielding up the ghost, beheld the temple with immovable and steady countenance, sorrowing that he left there behind, seditious persons alive. they which first by commandment received reward out of the public treasury to bury the dead: by reason of the intolerable stench, and greatness of the multitude, threw them into a great trench or pit. When Tytus passing by, saw the trench filled, and the noisome 
Titus sorroweth at the miserable sight of the jews that were dead. josephus with grief uttered these words, bell. jud. lib. 6. cap. 16. Lib. 7. cap. 7.  putrefaction stilling, and issuing out of the dead carcases, and running down the sinks, he sighed, and stretched forth his hands, and called God to witness, that he was not the cause of this calamity. Again, after a few lines he addeth, saying: I can not refrain myself, but that I break out, and signify my grief: If the Romans were slack in overcoming wicked persons, I think verily that the city would either sink, at the gaping of the earth: or be drowned with a deluge: or after the manner of Sodom, be overthrown with fire. It brought forth abroad far more pernicious, than they are that suffer this: and for their impiety, all this people walloweth in destruction. And in the seventh book he writeth thus, of them which perished by famine: the multitude was infinite, the afflictions, which did fall on them can not be uttered. In every house where there appeared but a shadow or show of meat, there was variance, so that the dearest friends strove among themselves, one silly soul depriving an other of his daily sustenance, and provision. And lest the dying should be thought to want, the thieves searched them that were ready to die, lest peradventure any had hid meat in his bosom, & therefore feigned himself to die. they which greedily gaped by reason of their want, wandered and trotted, like mad dogs, falling upon doors like mad men, rushing into the same houses, twice and thrice in an hour, as men bereft of their wits. Necessity made all meat that came to the teeth, supplying to be eaten those things, which were not commodious, no not for the fylthyest brute beasts. At length they abstained not from girdles and shoes, they eat the leathren skins that covered their targetts. Many eat chopped hay, or mynced grass that was withered, other some gathered swept and scraped dust, & dung, selling the least measure thereof for four pence. But what should I rehearse, how that famine spareth not things that have no life, unless with all I declare this work of her: whose like was never reported, to have been done among the gentiles, nor Barbarians: horrible to be spoken of, but true to the hearer. I of mine own part would gladly pass this calamity, with silence, lest that I seemed to lay forth monstrous lies unto the world: Unless I had infinite witnesses in this behalf. for otherwise I should recompense my country with cold thank, if I restrained the rehearfall of such 
joseph. lib. 7. Cap. 8.  things, as they smarted for. * A certain woman which dwelled beyond jordane, called Maria, the daughter of Eleazar, of the village Bathezor, which signifieth Hyssop: of good kindred 
An horrible history.  and great wealth: fled with the rest of the multitude unto jerusalem, and there was besieged: the rest of her substance, which she had procured unto her, out of the region beyond lordane, and caused to be carried into the city, the tyrants of the country, took away: the relics that were left, and the provision for food, the catchpoles rushing in daily, snatched away. A certain grievous indignation invaded this silly woman, so that often times she provoked against herself, by railing and scolding, the cruel raveners. When as none either moved with pity, or provoked with anger, slew her: & she laboured about, seeking victuals, and could no longer find any: and famine had entered into her bowels, and inner parts: furious motions more than famine, inflamed her mind so, that she being led with the heat of anger, & pinching or pining necessity, offered violence unto nature. for taking her son in her arms, which was a suckling, she said: O wretched infant, for whom shall I reserve thee in these wars, in this famine, in 
A mother slayeth her own child to eat.  this seditious conspiracy? Among the Romans, if so be that we shall live under them, there shall be bondage: this bondage hath famine for gone: these seditious persons do afflict us more grievously then both. Pass on, be thou meat unto me: a fury unto these seditious men: a fable unto the world: which yet alone hast not felt the jewish calamities. And immediately with these words, she slew her child, and boiled him: being boiled, she eat half, the rest she saved, and hid secretly. Anon, these of the conspiracy come in, stamping & staring, threatening present death unto her, unless with speed she bring forth what meat she had prepared. she answered that she reserved the better portion for them, bringing forth and showing with all the relics of her little child. A sudden horror, and trance of trembling mind, took them, that they were astonished at the sight thereof. But she said: this is my natural son, and this is the work of mine own hands: Eat, for I have eaten: be not you more tender than a woman, or proner to compassion then a mother. If you are so godly, and mislike this my sacrifice: I truly have eaten in your name, and that which remaineth, I reserve for myself. which when she had said, they all trembled at this one horrible fact, and scarce leaving this meat for the mother, they departed with great fear. In a while after, this heinous offence was bruited over the whole city, so that every man beholding before his eyes this affliction, was no less moved, then if the fact had been committed against himself. But they that were pressed with famine, desired death earnestly, and happy were they accounted, whom death so prevented, that they neither heard nor saw the great misery that happened. such were the rewards of iniquity, and impiety committed by the jews against Christ and God. It shallbe thought well, if we add the true prophecy of our Saviour, declaring these things after this manner to have come to pass.   

CAP. VII.  
The prophecies of Christ, touching the destruction of jerusalem.  
WOE be to them which are with child, and give suck in those days, (saith Christ) 
Matth. 24.  but pray that your slight be neither in winter, nor on the Saboth day, for than shall be great tribulation, such as was not from the beginning of the world, 
Iosep. (bell. Iud.. lib. 7. cap 17) saith the number was ten hundred thousand.  unto this time, neither shall be. When the Historiographer had collected the number of them that perished by sword, and famine, he reporteth that it mounted to * a hundred & ten millions. beside the seditious and thievish revenners, betrayed on by an other, and slain after the winning of the city: and young men of high stature, and comeliness of body, that were reserved for their exercise in triumph, of the rest of the multitude, as many as passed seventeen year old, they were sent bound to druggerye in Egypt, many were sent into the provinces, that being laid on theaters, subject to the sword, and cruelty of beasts, so they might perish. such as were under seventeen year old, were brought unto captivity, and sold, the number of these he reporteth to have mounted to nine myriads, or millions. these things happened 
josephus saith the number of the captives was four score and seventenethou sand.  after this manner, in the second year of the reign of Vespasian, 
* Anno Domini 73. forty years just after the passion of Christ. Luk. 19 Luk. 21.  truly, according unto the foreshowed prophecy of our Lord and Saviour jesus Christ, which by his divine power, as if they had been then present, he foresaw: and with the shedding of tears, as the holy Evangelists testify, he be wailed: which allege these his words then uttered to jerusalem. If thou haddest known (saith he) these things which belong unto thy peace, even at this day, thou wouldst take heed. But now are they hid from thine eyes, for the days shall come upon thee, that thine enemies also, shall cast a bank about thee, and compass thee round, and keep thee in with vexation on every side, and make thee even with the ground, and thy children also. Then saith he of the people: there shall be great trouble in the land, and wrath over all this people, and they shall fall through the edge of the sword, and shall be led away captive unto all nations, and jerusalem shall be trodden down of the gentiles, until the time of the gentiles be fulfilled. If any will confer the words of Christ with the rest of those things that the Historiographer hath written concerning the whole wars: how can he but fall into an admiration, and confess, that the prophecy, and prescience of our Saviour was wonderful, and passing natural reason: of those things which (after the passion of our Saviour, & there crying, when the whole multitude of the jews craved a thief 
Luk. 23.  and a murderer to be delivered) happened unto this whole nation, I think it not necessary to entreat. But this is needful to be noted, which commendeth the goodness of the providence of God, in deferring their destruction, for the space of forty years after their presumptuous rashness against Christ, in the which years, many of the Apostles and Disciples, (james by name, their first Bishop, called the brother of the Lord) as yet alive, and abiding in the city of jerusalem: have endured and continued as a most sure fortress, for that place, God winking all that while, if peradventure they would repent, to the end they might be pardoned, and saved. And beside so notable a patience, how wonderful signs from above were exhibited, to happen upon the impenitent, which of the aforesaid Historiographer are set forth to perpetual memory, and are now to be delivered of us, unto the Readers hands. I will therefore propose what he hath published in his seventh book of histories.   

CAP. VIII.  
Of the signs foreshowing the wars.  
SEducers (saith he) and authors of lies against God, deceived at that time, that silly and 
joseph. bell. jud lib. 7. cap 12.  wretched people, so that they neither marked those evident ugly shapes, forshewing the desolation to come: neither gave any credit thereunto, but as astonished, both blind & senseless, contemned the demonstrations of God, so that a star stood over the city, like unto a 
A star like a sword. A comet.  sword, and a Commett enduring the space of a whole year. Again, before their rebellion, and warlike tumult, when the people frequented the feast of sweet bread, the viii. day of the month April, in the night, at nine of the clock: so great a light overspread the altar, and 
A light in the temple in the night time.  the temple, that it seemed to be clear day, continuing the space of half an hour, which sight unto the unlearned seemed good, but was numbered of such as exercised them selves in the holy Scripture, among things which shortly should happen. At the same feast, a cow led by the high priest to sacrifice, calued a lamb, in the midst of the temple. 
A cow calued a lamb. A great gate opening itself.  Moreover the East gate of the inner temple, though of brass, and most strong, so that in the evening, twenty men could scarce shut it, being bolted with iron bars, and strengthened with long posts, and pillars: in the night time, about the sixth hour, was seen to have opened voluntarily, of itself. A few days after the feast, the xxj. day of may, there 
A devil in the form of led man.  was seen the figure, and shape of the devil, almost incredible. some would think that I went about to report, a monstrous lie, unless it had been reported by them, that saw it: and the afflictions which followed, were correspondent unto the signs. For before sun set, there were seen in the aëre, throughout the country, charettes, and armed soldiers, marching in the clouds, and compassing the city. In the feast of Pentecost, when the priests 
An army of soldiers in the clouds. A commotion in the aëre. A voice heard in the temple, Let us go hence. One jesus the son of Ananias, 4. years before the wars, cried continually woe, woe, all about jerusalem.  after their manner, went into the temple, in the night season to offer sacrifice, they reported to have heard a commotion, and a rattling sound, with this voice following: Let us go hence. And that which was more terrible on jesus, the son of Ananias, a rude, and a country fellow, came unto the feast, in the which the law given by God, was delivered unto all, as in the time of their tents, four years before the wars, when the city was in peace, and prosperity, and so dainly about the temple cried out, and said: A voice from the East: a voice from the West: a voice from the four winds: a voice upon jerusalem, and the temple: a voice upon the bridegroom, and new married wife: a voice upon all this people. this, day, and night, cried he out, in the cross ways of the streets, Many of the chief of the people, not pleased with this infortunate voice, were thoroughly moved, so that they chastized, and scourged him, with many, and grievous stripes: he of the contrary, saying not a word for himself, ceased not to cry severally, unto them that were present, the same song. The magistrates supposing him to be possessed of a fanatical spirit, as it was in deed, brought him unto the Roman precedent, where he was scourged, from top to toe, so that the bare bones might be seen, yet never entreated he for himself, nor shed a tear, but as much as in him lay, lifted his voice unto lamentation, sounding at every stripe, woe, woe, unto jerusalem. another thing yet more strange, the same Historigrapher writeth, that a certain oracle was found in the holy Scriptures, 
An oracle to be understood of Christ.  containing in it this sense: that there should one rise out of their own region, which should rule the world, which josephus understandeth to have been meant by Vespasian. yet ruled he not the whole world, but the Roman Empire. This oracle may better be referred unto Christ, unto whom it was said of the Father: Ask of me, and I will give thee the Gentiles, for thine inheritance, 
Psal. 2.  and the ends of the earth, for thy possession, the sound of whose Apostles, went at the 
Psal. 19  very same time, throughout the earth, and their words to the ends of the world.  

The translator unto the Reader, touching the infinite number of jews, which perished in all the wars, between the Romans, and the jews, diligently gathered out of josephus.  
I think it not amiss (gentle Reader) to note here unto thee the infinite number of jews which perished, from the beginning of the wars, between the Romans, and the jews, that is from the 12. year of Nero, and the 2. of the Lievetenantship of Florus, Anno Christi 68 (out of josephus a jew, which was present in the wars) unto the overthrow of jerusalem, and the burning of the temple by Titus, the which Eusebius, in these former chapters, hath partly mentioned, and partly omitted to the end we may behold either the long suffering, and goodness of God, for the amendment of our lives, by repentance, which winked so long at the wickedness of these jews, to provoke us: or else the ire, wrath, and heavy hand of God, over impenitent persons, to terrify us to fear his name, and tremble at his plagues. The land of Sodom for their abominable sin was overthrown, with fire, and brimstone from heaven. The Lord himself said: (Genes. 18.) that their sin was exceeding grievous. Abraham pleading with the Angel of God (which came to destroy them) for pardon, could not find ten just persons, no not 
josephus. lib 5. cap. 5.  in five cities. if they could have been found, all the rest had been pardoned for their sakes. josephus writeth of Sodom thus: (bell. jud. lib. 5. cap. 5.) Terra Sodomitica olim tam fructibus, quàm substantia civitatum fortunata, nunc autem omnis exusta, atque habitatorum impietate, fulminibus conflagrasse memoratur. denique adhuc in ea Divini reliquias ignis, & oppidorum quinque videre licet imagines, & renascentes in fructibus cineres, qui colore quidem sunt edulibus similes, carpentium vero manibus in fumum dissoluuntur, & cinerem. The land of Sodom is known of old to have been fortunate, both for fruit and wealth of cities, but now to lie all parched, and to have been burnt with lightnings, for the sin of the inhabitants. to be short, as yet a man may there see relics of the fire, which God sent, and tokens of the five cities, and ashes to spring again, and grow in the fruit, which in colour are like unto the eateable fruit, but being plucked down in the hand of the gatherer, they are dissolved into smoke, and ashes. The ten plagues of Egypt were very grievous, yet was the heart of Pharaoh, and of the Egyptians, so hardened, that they could not repent. so that in steed of the salt tears of repentance, which should have trickled down their cheeks, to the washing away of their sins: the red sea was fain to open, & to wipe away such monsters, from of the face of the earth. God overthrew infinite nations, before the face of his own people (I mean the jews) to make away, for them into the land of promise. Yet forgot they all his goodness, and benefits bestowed upon them. how shameful a thing is it for the son to disobey his father, for the servant to dishonour his Lord and master, for the patient to cast of the physician, for the chosen people to forsake their proper, and peculiar God? this have the jews done, wherefore behold what happened unto them. josephus writeth (bell. jud. lib. 2. cap. 13.) that in the 12. year of the reign of Nero, the 17. year of the reign of King Agrippa, in the month of May, and the 2. year of the Lievetenantship of Florus, the jews began to rebel, and to take armour against the Romans, rejecting the solemnity done in the temple, to the honour of Caesar. The chief cause that moved them thereunto, was the cruelty of Florus. Wherefore this Florus, to give the jews a taste of his authority, for displeasure conceived against some which reviled him, caused such a slaughter at jerusalem, that the number of the slain, mounted to six hundred and thirty persons. josephus bello judaico, lib. 2. cap. 14. Again through wiles, and deceit, this Florus raised a great commotion at jerusalem, to the slaughter of many. cap. 14. The inhabitors of Caesarea, slew in one day all the jews which dwelled there, above twenty thousand in number, all that fled, Florus took, and imprisoned. the jews seeing this, thought to revenge themselves, upon the Syrians, in which skirmish there were slain thirteen thousand jews, & all their substance taken for spoil. bell. jud. li. 2. cap. 19 Other countries in like sort, set upon the jews: the Ascalonites slew two thousand. the inhabitants also of Ptolemais destroyed two thousand. The Tyrians imprisoned a great many, & slew very many. The Hippinaei and Gadarits set packing the stoutest of them, and watched the rest very narowely. Varus the procurator of King Agrippa, slew seventy of the noblelest, and sagest jews, being sent as Legates unto him. lib. 2. cap. 20. The people of Alexandria, slew fifty thousand jeeves, cap. 21. Cestius gathered an host, went into judaea, he burned Zabulon, he took joppes, he destroyed eight thousand, and forty persons. cap. 22. Caesennius Gallus, overrunneth Galilee, he destroyed in Asamon, two thousand. cap. 23. The inhabitants of Damascus, destroyed ten thousand jews, which dwelled among them. lib. 2. cap. 25. The Roman soldiers under Antonius their captain, took Ascalon, and destroyed ten thousand jews, immediately at an other skirmish, in the same place above eight thousand. bell. jud. lib. 3. cap. 1. Vespasian is sent from Nero into judaea, he invadeth Galilee, he taketh Gadara, he burneth the city, and the villages round about. lib. 3. cap. 5. 6. The city Aphaca was taken by Titus, the 25. day of june, there were slain fifteen thousand jews, and two thousand, a hundred, and thirty persons taken captives. lib. 3. cap. 11. Vespasian took Samaria, the 27. day of june, and slew eleven thousand, and six hundred. lib. 3. cap, 12. Vespasian took jotapata, set all the castles afire, the 13. year of Nero, the first of the kalends of july, he slew forty thousand, he took a thousand, and two hundred captive. lib. 3. cap. 13. Vespasian took jop, the second time, the jews seeing no way but one, slew themselves, and fell headlong into the sea, so that the sea was imbrued with blood, the number of dead bodies which the sea threw up, was four thousand and two hundred. the rest otherwise slain, there remained not one to bring tidings thereof into jerusalem. lib. 3. cap. 15. Vespasian besieged the Taricheans, he slew in their city six thousand, and five hundred, he took many alive, whereof he commanded a thousand, and two hundred of the noblelest, and elder sort of them to be slain, he sent six thousand of the lustier to Nero, unto Istmon. he sold thirty thousand and four hundred persons, besides those which he gave to King Agrippa, this was done, the sixth of the Ideses of September. josep. bell. jud. lib. 3. cap. 19 The city of Gamala, began to rebel, the 21. of September, the city was taken, the 23. of October, there were slain therein, four thousand, besides these, there were found other five thousand, which had cast themselves headlong, and broke their necks, not one of the whole city left alive, but only 2. women. lib. 4. cap. 3. Titus took the city Gascala, the inhabitants fled to jerusalem, they were overtaken, two thousand slain, and three thousand taken captive. and thus was all Galilee overrun, and now to judea. lib. 4. cap. 4. In jerusalem there was such a sedition, and conspiracy among themselves, which opened a gap for the enemy to come upon them, that even in the first bickering. there were found dead eight thousand, & five hundred jews. lib. 4. cap. 7. again the seditions persons among them, called Zelotae, by the help of the Idumaeans, slew twelve thousand of the chief of the jews. lib. 5. cap. 1. Vespasian took Gadara, and slew thirty thousand, besides these, the number was infinite that drowned themselves, the number of the captives came to two thousand, and two hundred. lib. 5. cap. 3. Vespasian took Gerasion, & slew a thousand young men, which had not fled. lib. 5. cap. 6. Vespasian now at length, after the death of Nero, Galba, Otho, and Vitellius the Emperors: is chosen Emperor, and goeth to Rome, he committeth the wars in judaea to his son Titus. li. 5. cap. vlt. The misery of the jews in jerusalem waxed so great, that the sedition afore time but one, was now become three fold, every one having their captain. Titus layeth siege to the city. josep. bell. jud. lib. 6. cap. 1. 2. Their estate was miserable, the famine lamentable, the slaughter out of all measure, such as came out of the city, were hanged on gibbetts: such as fled away, were taken: of the fugitives two thousand had their bowels ripped, to see whether they had swallowed up any gold. lib. 6. cap. 15. report came unto Titus, that from the 14. of April, until the 14. of june, there were brought out at one gate of the city, fifteen thousand, one hundred and four score jews, which died of famine. bell. jud. lib. 6. cap. vlt. The temple is set on fire, the priests, the women, and children, with other people which hide themselves in vautts, in walls, and in corners of the temple, which also were burnt to ashes: came to six thousand. lib, 7. cap. 11. Titus took the city, the soldiers killed, until they were weary. Titus commanded all that wore armour to be slain: such as were old, weak, and feeeble, the soldiers dispatched. the young, the lusty, and profitable, they shut up in a certain place of the temple, for further consideration. Many were sold for a small price, there were many to be sold, but few to buy. all the thieves, robbers, and seditious persons within the city, he commanded forth with to be dispatched. the chosen young men of goodly bodies, and tall stature, he reserved for triumph: seventeen thousand of elderly years, he sent bound to Egypt, for slavery, & druggery. many others through out the provinces, he allotted for spectacles, and teeth of wild beasts. as many as were under sixteen years, of age, were sold. of such as were shut up in the temple, for further consideration, during the time of this deliberation, and disposed order: there died twelve thousand of famine. josep. bell. jud. lib. 7. cap. 15. 16. The number of the captives, during the time of the wars, mounted to four score and seventeen thousand. The number of all that died, during the siege within jerusalem, came to ten hundred thousand. no marvel at all, that the city could comprise so many. for at the feast of the passover, Cestius being Lieutenant of judaea, sent Neroworde, that the high priests had numbered, at his request, all that came to offer, which came to seven and twenty hundred thousand. lib. 7. cap. 17. and such was the woeful, and miserable end of the jews. josephus moreover (lib. 7. bell. jud. cap. 18.) writeth of jerusalem, that it was taken at sundry times before, his words be these: jerusalem was taken the 2. 
josephus. lib 7. bell. jud. cap. 18.  year of the reign of Vespasian, the 8. day of September, it was taken five times before, & then again destroyed. Asochaeus King of the Egyptians: after him Antiochus: then Pompeius: & after these, Herode and Sosius took the city, and kept it. and before that time the King of Babylon, by conquest destroyed it, a thousand three hundred three score years, eight months, and six days after the building thereof. The first founder of this city, was the most potent Prince of the Chananits, called after his country language The just king. for such a one he was in deed. therefore he first ordained a priesthood unto God, and having first builded the temple: he termed the city jerusalem, which afore was called Solyma, Leobius King of the jews, having vanquished the Chananits, delivered the city to be inhabited of his own people, the which was overthrown by the Babylonians, four hundred, three score, four years, and three months after. From Leobius the King, which was the first jew that reigned in it, unto the overthrow under Titus, there were one thousand, one hundred, seventy, and seven years. Yet for all that, neither did antiquity prevail, neither great riches profit, neither the fame dispersed throughout the whole world, favour them, neither the great glory they put in their religion, help them at all, that the city should not perish.  Discite justitiam moniti non temnere Christum.   

CAP. IX.  
Of josephus, and his commentaries, in the ninth and tenth chapters following.  
BEsides all this, I think it good, not to be ignorant of josephus himself, that hath stood us in so great stead, for the furnishing of this our present history, whence, and of what kindred he came, which circumstance he himself showeth, saying thus: josephus the son of 
sephus of him self Antiq. lib. 16. cap 7. bel. lord lib 2. cap. 25. lib. 1. contra Apionem.  Mattathias, a priest, of jerusalem, which himself also at the first impugned the Romans, and was necessarily present, at the final end of their woeful miseries, because of the jews of that tyme. This man was famous, not only among his own nation, but also among the Romans, so that at Rome, he was thought worthy the honour of a graven picture, and the books which diligently he wrote, were thought worthy of the public library. He wrote twenty books of judaical Antiquities. he testifieth himself, therefore worthy of credit, that he gathered in seven books the Roman wars of his time, and published it both in the Greek, and Hebrew tongues. Certayne others worthy the reading, pass under his name, for example: Two volumes of the Antiquity of the jewish nation, where he answereth Apion Grammaticus, and certain others: which at that time impugned the jews, and endeavoured to disgrace the native law, of the jewish nation. In the first he layeth down the number of the books of the old testament, delivered by tradition, and received without gainfaying, of the jews, saying as followeth:   

CAP. X.  
How josephus mentioned the books of the old testament, and divers of his own.  
THe books of the holy Scripture (saith he) are not innumerable amongst us, disagreeing, 
josep. lib. 1. contra Apion. The jews acknowledge 22. books. 5. Books of Moses. 13. Books of the Prophets 4. Books of psalms and admonitions  & dissenting one from an other, but only xxij. containing the circumstances of all times, and worthy of credit. five of these are Moses works, containing the laws, & the state of man, continued unto his death. the time of them containeth little less, than three thousand years. The Prophets which lived after Moses, comprised in thirteen books, the famous acts of their times, from the death of Moses, to Artaxerxes, who after the death of Xerxes, was king of Persia. The other four, contain Hymns unto God, and admonitions for the amendment of man's life. From Artaxerxes unto our times, there are continual books, yet not of such credit as the former, in so much there is not diligently laid down a continual succession of the Prophets. It is very apparent, what affection we bear unto our Scriptures, because there is now so much time past, and yet none of us dare presume, either to add any thing thereto: or to diminish anything therefrom: or to alter any thing thereof. this is engrassed in the sews, from their youth up, that they persuade themselves, this doctrine to be the writings of God, and to persevere in the same, and willingly, if necessity so constrain, to die in the quarrel. these words I have thought commodiously to have been by us alleged out of his commentaries. this writer hath published one other, and no simple volume of the rule of reason, which some have fathered upon the Maccabees, because it containeth the combats of the hebrews, so termed in the books of the Maccabees, manfully fight in the defence of their piety towards God. And about the end of the twentieth book of judaical Antiquities, josephus himself signifieth, that he wrote four books, of the proper opinions of the jews. of God. of his essence. of the laws. and why according unto them, certain things are lawful, and certain forbidden. He mentioneth in his works other treatyes of his. it shall seem agreeable with order, if we recite those things, which he wrote about the end of his judaical Antiquities: that our allegations may the better be confirmed, for he endeavouring to confute justus Tyberianus, (who writing the history of that 
This is found in losephus first book against Apion  time, reported many untruths,) among others, of his confutations, thus he saith: I feared not thy censure so much of my writings, but that I exhibited my books unto the Emperors themselves, when the deeds done, were now fresh in memory, my conscience bore me witness, that jerred not, but delivered the truth, having obtained their testimonies which I hoped for. And to divers others, I offered my history, where of some were encumbered with the warts, as king Agrippa, and divers of his kinsfolks. And the Emperor Tytus himself would have the certain knowledge of these wars, delivered unto the world, by my books only, commanding them to be published, with the privilege of his own hand. King Agrippa written threescore, & two epistles, wherein he testifieth of the true history delivered by me. Two of these epistles he allegeth. but so far concerning josephus, now we will proceed to that which followeth.   

CAP. XI.  
How after james the Just, Simeon was Bishop of jerusalom.  
AFter the martyrdom of james, and the captivity of jerusalem now ended, the report goeth, that the Apostles and Disciples of our Lord, which then were alive (whereof many yet remained) gathered themselves from every where, unto one place, together with the kinsmen of the Lord, according to the flesh, there to have consulted, who was thought best worthy to succeed james: so that all, with one voice, judged worthy of the seae of jerusalem, Simeon the son of Cleopas, mentioned in the Gospel, and called the cousin of Christ, for Aegesippus writeth that Cleopas was the brother of joseph.   

CAP. XII.  
How Vespasian commanded the posterity of David diligently to be sought out, in the Church of jerusalem.  
Moreover, he declareth that Vespasian after the siege of jerusalem, caused inquiry to be made, of such as were of the line of David: lest that any remained yet among the jews, of the royal blood, so that thereby again, there was raised a great persecution among the jews.   

CAP. XIII.  
After Vespasian, and Titus: Domitian reigned. under Titus: Linus, and Anacletus were Bishops of Rome. under Domitianus: Anianus, and Abilius, were Bishops of Alexandria.  
WHen Vespasian had reigned ten years, Titus his son, succeeded him in the empire, 
Titus' created Emperor Anno Domini 81. Linus. Anacletus. Domitian created Emperor Anno Domini 83. Anianus. Abilius. The 2. of the ten persecutions was raised by this Emperor Domitian. Clemens.  in the second year of whose reign, Linus after he had been Bishop of Rome, the space of xii. years, diseased, and him succeeded Anacletus. When Titus had reigned two years and two months, his brother Domitian took the imperial crown. In the fourth year of the reign of Domitian: Anianus the first Bishop of Alexandria, (having continued there xxii. years) died. the second after him that succeeded, was Abilius.   

CAP. XIIII.  
Of Clemens, his Bishopric, his testimony, his epistle.  
IN the twelve year of the reign of Domitian, when as Anacletus had been Bishop of Rome twelve years: Clemens succeeded, whom S. Paul writing to the Philippians, calleth his fellow laboter, when he saith: 
* Cap. 15. after the greek Philip. 4.  with Glemens, and the rest of my fellow labourers, whose names are written in the book of life. 
* Cap. 16. after the greek The epistle of Clemens unto the Cointhians read in the Church. * Cap. 17. after the greek Domitian died Anno Domini vini 98. cap. 18. after the greek.  one undoubted epistle there is of his, extant, both worthy & notable, the which he wrote from Rome, unto Corinthe, when sedition was raised among the Corinthians: the same Epistle we have known to have been read openly, & publicly, in many churches, both of old, and amongst us also. that at that time there was raised a sedition amongst the Corinthians, Aegesippus is a witness of credit.   

CAP. XV.  
Of the persecution, and end of Domitian, warring against God.  
DOmitian, when he had executed much cruelty against many, and put to death no small multitude of the Nobles of Rome, and notable men, beyond all rightful judgement: and punished an infinite company of famous men, with the hurtful exile & loss of their substance, dieth: and appointeth himself successor of the hatred owed to Nero, & of the war against God. this man secondarily raised persecution against us, although his father Vespasian practised no presumptuous lordliness towards us.   

CAP. XVI.  
When john the Evangelist was banished into Patmos.  
ABout this time, john the Apostle, & Evangelist, is said to have been banished into the isle Patmos, 
Iohn being exiled into Patmos An. Domini 97. wrote the relation. Irenaeus lib. 5  for the testimony of the word of God. Irenaeus in his fift book against the heresies, writing of the epitheton of Antichrist, laid down in the revelation of S. john, saith thus, word by word of john: If his name ought publicly to have been preached, at that present time: by him verily it was preached which written the revelation. for it was not seen a long time after, but well-nigh in this our age, about the end of the reign of Domitian. Our religion so flourished in the foresaid times, that the heathen writers, noting exactly the times: vouchsafed to publish in their histories, this persecution, and the martyrdoms suffered in the same.   

CAP. XVII.  
Of Flania Domicilla, a noble gentlewoman, banished into the isle Pontia: and the edict 
Cap. 19 after 5 greek.  of Domitian, for the destroying of the posterity of David.  
THey have written that in the fifteenth year of Domitian, one Flavia, descending of the sister of Flavius Clemens, which then was of the Roman Consuls, was exiled with many others unto the isle Pontia, for the testimony of Christ. When Domitian commanded such as lynealy descended out of David to be slain, the old report goeth, that certain of this opinion, were accused to have come out of the ancestors of judas, who was the brother of Christ, according unto the flesh, as if by this means they were of the stock of David, and the kinsmen of Christ. this Aegesippus declareth, saying: 
* Cap. 20. after the greek Aegesippus.  there survived as yet certain of the kindred of the Lord, nephews of judas, called his brother, according unto the flesh, whom they brought forth, as being of the line of David. these jocatus doth bring before the Emperor Domitian, for he feared the coming of Christ, even as Herode did, and demanded of them, whether they were of the stock of David. which when they had acknowledged, he demanded again, what possessions they enjoyed, and what money they had. They answered: both we have only ix. thousand pence, so that half that sum sufficeth either of us, yet this sum have we not in money, but in vallowed land, containing not above xxxix. acres, out of the which we pay tribute, and relieve ourselves through our labour, and industry. Then showed they him their hands, for testimony that they laboured themselves, and the hardness of their bodies, and the hard brawn of their hands grown by continual labour. and when as they were asked of Christ, and his 
The kinsmen of Christ according unto the flesh, make an account of their faith, before Domitian the Emperor.  kingdom, what manner, when, and where, it should appear, they answered: that his kingdom, was neither worldly, nor earthly, but celestial and Angelical, and that it should be at the consummation of the world, when that he coming in glory, shall judge the quick and the dead, and reward every man according unto his works. After they had thus answered, the report goeth, that Domitian condemned them not, but despised them, as vile, and base creatures, & let them go free, & stayed by his edict, the persecution then raised against the church. When they were gone, it is said, that they were rulers over Churches, in so much that in the end they were martyrs, and of the line of our Lord, and afterwards peace ensuing, the report goeth, that they lived until the reign of trajan. So far Aegesippus. Tertullian also reporteth 
Tertullian.  the like of Domitian. Domitian (saith he) some time assayed the like practice, being a portion of Nero's cruelty. but he having some human sense, (as I suppose) forthwith relented, calling home again such as he had exiled.   

CAP. XVIII. 
Cap. 21. after the greek.   
Nerua succeedeth Domitian, and trajan succeedeth Nerua in the empire. Cerdo succeedeth Abilius, in the Church of Alexandria.  
AFter that Domitianus had reigned fifteen years, and Nerua had succeeded him: the Historiographers 
Nerua created Emperor Anno Domini 99 trajan created Emperor Anno Domini 100 The 3. persecution of the 10. famous persecutions was under this trajan. Cerdo. Cap. 22. after the greek. Peter. Linus. Anacletus. Clemens. Euodius. Ignatius. Simeon. Cap. 23. after the Greek.  of that time do write, that the Roman Senate decreed, that the honours exhibited unto Domitian should cease, and such as were injuriously exiled, should return unto their native soil, and receive their substance again. it is also among the ancient traditions, that then john the Apostle returned from banishment, and dwelled again at Ephesus. When Nerua had reigned a little above a year: trajan succeeded him. In the first year of whose reign, Cerdo succeeded Abilius, which was Bishop of Alexandria, the space of thirteen years. This is the third after Anianus of that Church.   

CAP. XIX.  
The succession of the first Bishops in three Churches, Rome, Antioch, Alexandria.  
AT that time Clemens ruled the Church of Rome, being the third Bishop after Paul, & Peter. the first was Linus. the second Anacletus. And of them which governed the church of Antioch, the first was known to be Euodius. the second Ignatius. likewise Simeon at the same time, the second after the brother of our Saviour, governed the church of jerusalem.   

CAP. XX.  
An history of john the Apostle, and a young thief converted by him.  
AS yet the Apostle and Evangelist, whom the Lord loved, remained alive in Asia, who after the death of Domitian, being returned from the isle, governed the Churches there in Asia. And that he lived at that time, the confirmation of two witnesses shall suffice. They are worthy of credit, such as have governed the Church with sound doctrine. These are Irenaeus and Clemens Alexandrinus. the former in his second book against the heresies, writeth thus: All the Elders bear witness, which lived together with john, the Disciple of our Saviour 
Irenaeus lib. 2 cap. 39 Irenaeus lib. 3 cap. 3.  in Asia: that he delivered these things. he endured with them unto the time of trajan. also in the third of his said argument, he declareth the same in these words: The church of the Ephesians planted by Paul, confirmed by john, which remained there until the time of trajan, is a true testimony of this Apostolic tradition. Clemens with all, signifieth the time, and also a very necessary history is by him adjoined, for such as are recreated with honest and profitable 
Sozomenus an Historiographer is crept into this greek copy, I wots not how, he lived an hundred and odd years after Eusebius, & dedicated his history unto Theodosius junior, the author therefore of this history touching john, was Clemens as Eusebius writeth before & after.  things, whereof also one Sozomenus in his history hath made mention, at large in his commentaries, if thou read it, thou shalt find thus written. Hear a fable, and yet no fable, but a true tale reported of john the Apostle: delivered unto us and committed to memory after the disease of the tyrant. When he had returned to Ephesus, out of the isle Patmos, being requested, went unto the contreyes' adjoining, partly to consecrate Bishops, partly to set in order whole Churches, and partly to choose by lot, unto the Ecclesiastical function, of them whom the holy Ghost had assigned. When he was come unto a certain city not far distant (the name whereof divers do express) and among other things had recreated the brethren: beholding a young man of a goodly body, a gracious face, and seruente mind, he turned his face unto him, that was appointed chief over all the Bishops, and said: I commend this young man unto thy custody, with an earnest desire, as Christ, and the Church, bear me witness. When he had received his charge, and promised diligence therein: he spoke and protested unto him, the self same, the second time. afterwards he returned to Ephesus. but the elder taking the young man, that was delivered unto him, brought him up at home, ceased not, cherished him still, and in process of time baptised him. he came at length to be so diligent & serviceable, that he made him a livery garment or scroll, signed with his master's seal of Arms. but this young man became dissolute out of season, perniciously accompanied himself with them, of his own years, idle, dissolute, and acquainted with ill behaviour. first they bring him to sumptuous banquetts: next they guide him in the night to steal, and to rob: after this they require that he consent unto the committing of a greater offence. but he acquainting himself by a little, and a little, through the greatness of his capacity, much like a horse of a hardened mouth, fierce, strong, and hardy, forsaking the right way, with the biting of the bridle, bringeth himself unto a bottomless pit, of all misorder and outrage. At length despairing of the salvation that cometh of God, being past all hope of grace, he practised no toy nor trifle, once being over the shoes, he proceeded forwards, and took the like lot with the rest of his companions. taking unto him companions, and a rout of thieves being gathered together, he became a most violent captain of thieves, wholly bend to slaughter, & murder, & extreme cruelty. In the mean while, necessity so constraining, the Bishops sent for john: he when he had ended, and finished the cause of his coming, go to (saith he) O Bishop: restore unto us thy charge, which I, and Christ have committed unto thy custody, the church whereof thou art head, bearing witness. the Bishop at the first was amazed, supposing some deceit to be wrought touching money, which he had not received, yet was he not able to answer them, for that he had it not, neither to mistrust john. but when john had said: I require the young man, and the soul of our brother, than the elder looking down, with a heavy countenance, sobbing and sighing, said: he is dead: to whom john spoke, how? and what kind of death? which answered: he is dead to God. for he is become wicked, and pernicious, and to be short, a thief. for he keepeth this mountain over against the church, together with his associates. the Apostle then renting his garment, and beating his head with great sorrow, said: I have left a wise keeper of our brother's soul: prepare me a horse, and let me have a guide. he hastened out of the church, & road in post, being come unto the place appointed, he is strait ways taken of the thievish watch, he neither flieth, neither resisteth, but exclaimeth: for this purpose came I hither, bring me unto your captain, who in the mean space as he was armed, beheld him coming. but eftsoons when he saw his pace, and knew that it was john, he was strooken with shame, and fled away. the old man forgetful of his years, with might pursueth him flying, and crieth: My son, why fliest thou from me thy father, unarmed and old? O son tender my case, be 
The words of john the evangelist unto the the thief  not afraid, as yet there remaineth hope of salvation, I will undertake for thee with Christ. I will die for thee, if need be, as Christ did for us. I will hazard my soul for thine, trust to me, Christ sent me. but he hearing this, first stood still, turning his countenance to the ground, next 
Tokens of true repentance.  shaken of his armour, anon trembled for fear, and wept bitterly. He embraced the old man, coming unto him, answering as well as he could for weeping, so that again he seemed to be baptised with tears, the shaking of the hand only omitted. The Apostle when he had promised and protested to procure for him pardon of our Saviour, and prayed, and fallen upon his knees, and also kissed his right hand, now cleansed through repentance, brought him unto the Church again. When that also he had powered forth often times prayers for him, and struggled with him in continual fastings, and mollified his mind with divers and sundry sermons, and confirmed him: departed not (as the report goeth) before he had fully restored him unto the Church, and exhibited a great example of true repentance a great trial of new birth, and a singular token of the visible resurrection. this have I taken out of Clemens, partly for the history, and partly also for the profit of the Reader.   

CAP. XXI. 
Cap. 24. after the Greek.   
Of the order of the Gospels.  
NOw we will forwards, and entreat of the undoubted writings of this Apostle. And 
The Gospel of john.  first let there be no staggering at his Gospel, which is well known of all the Churches under heaven. Why it was of old placed the fourth, after the other three, it shall thus appear. The divine & holy men, namely the Apostles of Christ, leading a passing pure life, having their minds be decked with every kind of virtue, used, rude and simple speech, yet of a divine and forcible power, which they had received of Christ, neither knew they, neither endeavoured they to publish the doctrine of their master, with curious painting of words: but using 
The Apostle in their preaching used no curious eloquence.  the demonstration of the holy spirit which wrought with them, and the only power of Christ, which brought miracles to perfection, they showed the knowledge of the kingdom of heaven to the whole world, being nothing careful at all for the writing of books. And this they brought to pass being occupied with a greater work, and in manner exceeding the strength of man. Paul the mightiest of all the rest, in the settling of words, and best armed with the power of perfect senses, wrote but very short epistles, whereas he might have laid down infinite things, yea and secrets, 
2. Corinth. 12.  being rapt unto the third heaven, and beholding celestial things, yea brought into paradise itself, and there thought worthy to hear secret mysteries. neither were the rest of the Disciples of our Saviour, namely the twelve Apostles, and the seventy, with other innumerable, ignorant and unskilful herein. And yet of all these the Disciples of our Saviour, Matthew, & john, wrote gospels. Who (as report goeth) were constrained thereunto. for Matthew, when he had first 
The Gospel after Matthew written in Hebrew. Why john the Apostle wrote a Gospel.  preached unto the Hebrewes, & now passing unto other people, wrote his Gospel in his country language, supplying by writing in his absence, the which was desired in his presence. When Mark and Luke had published their gospels, john (say they) in all the space preached without writing, but at length was moved to write for this cause. It is reported that when the books of the three Evangelists were through out the world, and come into his hands, he allowed them, and yielded of them a true testimony, wishing that the declaration of such things had been printed in their books, which were done at the first preaching of Christ. the Reader may perceive these three Evangelists to have only set forth the doings of our Saviour, one year, after the imprisonment, and captivity of john the Baptist, which may be gathered by the beginning of their histories. for after the xl. days fasting, and the annexed temptation, Matthew showeth the time of 
Matth. 4.  the beginning of his history, saying: When he had heard that john was taken, he returned from judaea into Galilee And Mark likewise: after that (saith he) john was taken, jesus came, 
Marck. 1.  into Galilee. And Luke also before he had mentioned the doings of jesus, observing the same manner: 
Luke 3.  Herode (saith he) proceeding in his heinous offences, shut up john in prison. john the Apostle being for these causes entreated, wrote the time passed over of the former Evangelists with silence, and therein the Acts of our Saviour, namely which went before the imprisonment of john, which he partly signified, writing thus: this was the first of the miracles which 
john. 2.  jesus did: partly with all mentioning the doings of john the Baptist, who as then baptised in anon, by Salem. which is evident, when he saith: for as yet john was not cast into prison. john 
john. 3.  then in his Gospel, delivereth such things as were done of Christ, before the committing of john. the other three, begin with the mention of john's imprisonment, unto him that reconcileth the Evangelists thus they shall not seem discrepant, in so much that the Gospel of john containeth the former doings of Christ, the other, the latter, lasting unto the end. therefore not without cause john passeth over with silence, the genealogy of our Saviour according unto the flesh, being afore amply laid down by Matthew, and Luke, and beginneth with his divinity, reserved of the holy Ghost for him, as the mightier, thus much shall suffice concerning the Gospel written by Saint john. The cause why Mark wrote his Gospel we have 
Why Luke wrote a Gospel.  declared before. Luke in the beginning of his history, showeth the occasion of his writing, signifying that divers now already had employed their diligent care, to the setting forth of such things, as he was fully persuaded of, delivering us very necessarily from their doubtful opinion, why left that he by his Gospel, declareth unto us the sure, and certain narration, of such things whereof he had received the truth sufficiently, partly by the company, and conversation of Paul, partly also through the familiarity had with the rest of the Apostles. but of these things thus far. for hereafter more properly in place convenient, we will mention what the fathers of old hereof have written. Among the rest of john's writings, his first epistle hath been generally of old, and late writers received, without any staggering. the two latter, have been gainesayed. touching his Revelation as yet among many, there is a variable opinion, some allowing, and some disallowing of it. likewise of this hereafter, what the Elders have thought shallbe entreated.   

CAP. XXII. 
Cap. 25. after the Greek.   
The books of the new Testament, canonical, and Apocrypha.  
IT shall seem convenient if in this place we collect briefly, the books of the new Testament. 
4. Evangelists The Acts of the Apostles. The epistles of Paul. The 1. epistle of john. The 1. epistle of Peter. The revelation of S. john The epistle of james. The epistle of jude. The 2. of Peter. The 2. and 3. of john. Acts of Paul. Pastor. Revelation of Peter. epistle of Barnabas. Doctrine of the Apostles The Gospel unto the Hebrews. Also of Peter, Thomas, Mathias, Andrew, etc. Cap. 26. after the greek. Menander the Sorcerer caleth himself a Saviour.  In the first place we must set the fourfold writings of the Evangelists: next the Acts of the Apostles: then the Epistles of Paul are to be added: after these the first of john: and that of Peter which is authentic: lastly, if ye please the Revelation of john. of the which what is to be thought shall follow hereafter, all these are received for undoubted. the books which are gainsaid, though well known unto many, are these: the Epistle of james: the Epistle of Jude: the latter of Peter: the second and third of john, whether they were john the Evangelists, or some others of the same name. take these which follow for forged works: the Acts of Paul. the book called Pastor. the Revelation of Peter. moreover the Epistle fathered upon Barnabas, and the Doctrine called the Apostles, and the Revelation of john (if it so please you) which (as I have said before) some disallow, some other receive as an undoubted true doctrine. divers do number among these the Gospel unto the Hebrewes, used specially of them, which received Christ of the Hebrewes. these writings are they which commonly of all others are impugned. I suppose that necessarily we made rehearsal hereof, to the end we may discern and sever the unfeigned, the undoubted, the true writings, according unto the Ecclesiastical tradition: from the unlawful writings of the new Testament, from such as are impugned, and yet daily read of divers Ecclesiastical persons, that we may know them and such as under the name of the Apostles, as of Peter, of Thomas, or Mathias, & beside, the Gospels of others, as of Andrew, of john, containing the Acts of the other Apostles: are published by Heretics, whereof not one Ecclesiastical writer hath with reverence alleged in his Commentaries. moreover the form of the phrase, varieth from the manner of the Apostles: their sentence: their drift in discourse disagreeth very much with the truth of the tried doctrine. for now being convinced, they plainly express the fond sigments of heretical persons. In fine they are not to be placed as forged, but altogether to be rejected as absurd and impious. but let us proceed unto that which followeth.   

CAP. XXIII.  
Of Menander the Sorcerer.  
MEnander succeeding Simon the Sorcerer, is found nothing inferior unto him for devilish operation, for invention, and behaviour. he was also a Samaritane, and prevailed no less in the blind mysteries of magical arts, than his master. yea rather added unto these monstrous sayned illusions, somewhat of his own, terming himself now a saviour, sent down from above of the invisible worlds for the salvation of mankind, teaching with all, that none was otherwise able to subdue the Angels, workers of this world, than first of all by his magical experience, delivered for the purpose, and by the Baptism received of him, the which as many as do accept of it, they purchase into themselves, sempiternal immortality, yea in this present life, so that they die no more, but continually remain among themselves, without wrinkled old age, and become immortal, these things out of Irenaeus may easily appear. and justinus likewise making mention of Simon, remembreth also this Menander, saying: woe have known one Menander, and the same a samaritan, of the village Caparattaea, 
justinus Martyr Apolog. 2 pro Christ.  the Disciple of Simon, thoroughly moved of devils, and abiding at Antioch, to have bewitched many with magical arts, persuading his followers, that they should not die. And as yet there be divers which can testify the same of him. it was the drift of the devil by the means of such Sorcerers, cloaked under the name of Christians, to defame by magic the great mystery of godliness, and by them to choke the Ecclesiastical doctrine, which concerned the immortality of the soul, and the resurrection of the dead. but such as embraced these 
The craft of the devil.  saviours, have lost the saving health of their souls. When the spite of Satan could not sever unto himself such as sincerely bare affection towards Christ, he linked unto himself the wavering and wandering turnecoates.   

CAP. XXIIII. 
Cap. 27. after the greek.   
The heresy of the Ebionites.  
THese the Elders properly called Ebionites, that is poor men. for they were poor and 
Ebionites.  abjects in delivering the doctrine which concerned Christ, they judged him a simple and a common man, and for his perfection of manners found justified as man only, borne by reason of the company of man, and his mother Marie. again they thought the observation of 
The heresy of the Ebionites, which thought that faith alone did not justify.  the law to be necessary, as though salvation were not by faith alone in Christ and conversation of life correspondent unto the same. Other some of the same name have avoided the fowl absurdity of the words, nor denying the Lord to have been borne of the virgin, and the holy Ghost: yet when they confess him to be God, the word and wisdom to have been before the nativity of the flesh they sink in the same sin, with their former fellows, especially when as they busily go about to set up the corporal observation of the law. these Heretics all do reject the epistles of the Apostle Paul, accusing him that he fell from the law. they use only the Gospel which is after the Hebrewes, other they pass not for. the jewish Sabothe, and other their ceremonies, they observe a like, with the jews. they celebrate the Sonnedayes, as we do, in remembrance of the resurrection of our Saviour. for hence it came to pass by reason of these their fancies, that they allotted unto themselves the name of Ebionites, signifying their poverty. for by this name or title poor men 
Ebionites what it signifieth.  are called of the Hebrewes. About the same time, we learn there was one Cerinthus, an author of an other heresy. Gaius whose words we have before alleged, in the controversy carried about under his name, writeth thus of him.   

CAP. XXV. 
Cap. 28. after the greek.   
Of Cerinthus the Heretic.  
CErinthus also by revelations written, as of a great Apostle, brought unto us certain 
Gaius writeth thus of Cerinthus the Heretic.  monstrous things, feigning them to have been revealed unto him by Angels. that the kingdom of Christ after the resurrection should become earthly: that in jerusalem our flesh again should serve the concupiscence and lust of the flesh: and being set wholly to seduce, as enemy unto the word of God, he said there should be the term of a millenary feast allotted for marriage. Dionysius also Bishop of Alexandria, in his second book, after 
Dionysius bishop of Alexandria lib. 2.  he had remembered the revelation of Saint john, received by tradition of old, he reporteth of this man, thus: Cerinthus which found the Cerinthian heresy, gave his figment a name for the further credit thereof. his kind of doctrine was this: he dreamt the kingdom of Christ should become earthly, and set upon those things which he lusted after, now being covered with his flesh, and compassed in his skin, that is: the satisfying of the belly, and the things under the belly: with meat, with drink, with marriage, and that he might the more colerably bring his devilish devices to pass, he dedicated thereunto holy days, oblations, and slaughter for sacrifices. so far Dionysius. but Irenaus in his first book against the heresies, layeth down certain more detestable opinions of his. And in his third book he reporteth a history worthy the memory, as received by tradition of Polycarpus, saying: that john the Apostle on a 
Irenaeus lib. 3. cap. 3.  certain time to bain himself, entered into a bathe, and understanding that Cerinthus there within bayned himself also, started a side, and departed forth, not abiding any tarriance with him under the same roof, signifying the same to his company, and saying: let us speedily go hence, lest that the bathe come to ruin, wherein Cerinthus the enemy of the truth baineth himself.   

CAP. XXVI. 
Cap. 29. after the Greek.   
Of Nicolas, and such as of him are called Nicolaïtes.  
AT the same time the heresy of the Nicolaïtes sprung, which lasted not long after, whereof 
Apocalyps. 2. Nicolas the 7. Deacon. Act. 6. Clemens Bishop of Alex andria.  the revelation of S. john made mention. they boast, that he was one of the Deacons, ordained together with Stephen, of the Apostles, to minister unto the poor. Clemens Alexandrinus in his third book of stromatôn reporteth thus of him. This Nicolas (saith he) having a beautiful woman to his wife, after the ascension of our Saviour, was accused of jealousy, and to clear himself of that crime, brought forth his wife, and permitted him that listed to mary her. but his followers say, that their doing is agreeable with that saying, that is: the flesh is to be bridled: and so following that doing and saying without all discretion, they sin without all shame, in filthy fornication. but I hear that Nicolas accompanied with none other, than 
Eusebius excuseth this Nicolas whose followers the holy Ghost in the revelation abhorreth. Mathias.  his proper wife, allotted unto him by wedlock: and of his children, his Daughters to have endured virginity: his son to have remained uncorrupt. the case being thus, in that he brought forth his wife (for jealousy over the which he was accused) into the midst of the Apostles, it was to clear him of the crime laid to his charge, and to teach the bridling of the flesh, by containing and refraining voluptuous lust and pleasure. He would not (as I suppose) according unto the precept: serve two masters, lust, and the Lord. they say that Mathias after this manner, commanded by instruction, the flesh to be overcome, and tamed, yielding unto it not one jot which might tend unto pleasure, and that the soul hereby should take increase by faith, and knowledge. Thus much shall seem sufficiently spoken, touching them which then depraved the truth, and suddenly came to nought.   

CAP. XXVII. 
Cap. 30. after the greek.   
Of the Apostles which lived in wedlock.  
CLemens whose words lately we alleged, after the premises, against them which release and rebuke marriage, reciteth the Apostles which lived in wedlock, saying: What do 
Clemens Alexandrinus. Peter. Philip. Paul was married. Philip. 4.  they condemn the Apostles? for Peter, and Philip, employed their industry, to the bringing up of their children. Philip also gave his Daughters to marriage. And Paul in a certain epistle sticked not to salute his wife, which therefore he led not about, that he might be the readier unto the ministation. In so much then that we have made mention hereof, it will not seem tedious if we allege an other history worthy the noting, which he wrote in his seventh book after this manner: they say that Saint Peter going to his house, and seeing his wife led to be 
Clemens Alexandrinus.  executed, rejoiced greatly because of the calling, and cried out unto her vehemently, exhorting and comforting her, calling her by her name, and saying: O woman remember the Lord. such 
The words of Peter unto his wife when she went to martyrdom  was the marriage of the godly, and the entire affection of faithful friends. And thus much as pertinent to my purpose hereof, I thought good here to allege.   

CAP. XXVIII.  
Of the death of john, and Philip the Apostles. 
Cap. 31. after the Greek.   
OF the death of Paul, and Peter, the time eke, and the manner, their resting place also after their departure hence, we have spoken of before, and of john touching his appointed time, we have told before. but of his resting place, or tomb, we are instructed by Polycrates his epistle, (this Polycrates was Bishop of Ephesus) which he wrote unto Victor Bishop of Rome, where he remembreth also Philip the Apostle, and his Daughters after 
Polycrates Bishop of Ephesus, unto Victor Bishop of Rome.  this manner: for in Asia (saith he) great pledges of Christian religion rested themselves, which shall rise the last day at the coming of the Lord, when he shall come from heaven with glory, to seek out all the Saints. Philip one of the twelve Apostles, resteth in the dust of the earth at Hierapolis, and two of his Daughters which led their whole life in virginity. the third whose conversation was directed by the holy Ghost, resteth at Ephesus. And john (which leaned on the breast of our Saviour, who being also a 
john the Apostle called a Priest, he wore a Bishop's attire called Petalum ergo ministers had them peculiar apparel. Act. 21.  Priest, wore the garment petalum, A martyr and a doctor,) rested at Ephesus. thus much of their ends. In the Dialogue of Gaius mentioned before, Proclus, (against whom be proposed the question) testifieth agreeable unto that before, of the death of Philip, and his Daughters, saying: After this the four Prophetesses, the Daughters of Philip were at Hierapolis in Asia, their sepulchre is there to be seen, and their fathers also. so far he. Luke in the Acts of the Apostles, maketh mention of the Daughters of Philip, dwelling at Caesarea, in judaea, with their father, which were endued with the gift of prophecy, saying: We came to Caesarea, and entered into the house of Philip the Evangelist, which was one of the seven, and there made our abode. this Philip had iiij. Daughters which were virgins, and Prophetesses. thus much of the Apostles, and apostolic times: and the things delivered unto us by holy Scriptures: of the canonical, and disallowed Scriptures, though read of many in many Churches: of the forged, and far from the Apostolical rule, as far forth as we could learn. Now to that which followeth.   

CAP. XXIX. 
Cap. 32. after the Greek.   
The martyrdom of simeon Bishop of jerusalem.  
AFter Nero, and Domitian, under that Emperor, whereof we mind now to entreat, the rumour went every where throughout the cities, that persecution was raised against us Christians, through populare seditions, in the which we learned that simeon the son of Cleopas, the second Bishop of jerusalem, ended his life with martyrdom. hereof is Aegesippus a witness, whose words we have oft alleged. for he writing of certain Heretics giveth us to understand, how that the afore said simeon was then diversly by them accused to be a Christian, for the space of many days he was scourged, so that the judge, and his company, was marvelously amazed, and in the end he died a death agreeable with the passion of Christ. but let us hear the Historiographers own words. Certain (saith he) of the Heretics accused 
Aegesippus writeth thus of Symeons' martyrdom simeon the 2. Bishop of jerusalem was crucified Anno Dom. 110. being a hundred and twenty year old. Aegesippus writeth of the kinsmen of Christ.  simeon the son of Cleopas, that he linealy descended of the stock of David, and that he was a Christian. he suffered martyrdom being a hundredth, and twenty year old, under trajan the Emperor, and Atticus the Consul. The same Aegesippus reporteth, how that his accusers (inquiry being then made of such as came of the royal blood among the jews) were found to have their original, of the Regal jewish tribe. whosoever weigheth this, with himself, he will confess, that this simeon was of them, which both heard, and saw the Lord, in that he lived so long a time, and in that the Gospel maketh mention of Marie Cleopas, whose son we have said this simeon to have been before. Again the same Historiographer writeth, how that certain others of the posterity, of some one of them, called the brethren of our Lord, namely Jude, were alive, until the same time, yea after the testimony of them which under Domitian were tried, for the true faith of Christ. for thus he writeth: they come and govern whole Churches, as martyrs, being also of the kindred of Christ. When peace now had possessed the Churches, they remain alive unto the time of trajan the Emperor, until the afore said simeon the Lord's consingermaine, the son of Cleopas, was il entreated of Heretics, accused under Atticus the Consul, often scourged, tolerated such martyrdom, that all wondered, & the Consul himself marveled, how that he, being a hundred, & xx. years old, was able to endure that bitter torment. to be short, in the end he was by commandment crucified. Unto the afore said the same Historiographer annecteth this: unto those times the Church of God remained a pure 
The Church of God was a pure virgin 110 years after Christ.  & an uncorrupted virgin. for such as endeavoured to corrupt the sound rule & the right preaching of the word (if then there were any such) hid themselves unto that time in some thick mist, or dungeon of darkness, but after that the sacred company of the Apostles, was worn, and come to an end, & that, that generation was wholly spent, which by special favour had heard with their ears, the heavenly wisdom of the son of God: then the detestable error of conspiracy, through deceit of such as delivered strange doctrine, took rooting, and because that not one of the Apostles survived, they publish boldly, with all might possible, the doctrine of falsehood, and impugn the open, manifest, and known truth. Thus of these things, hath this Historiographer written. Now to that which by order of history we are bound unto.   

CAP XXX. 
Cap. 33. after the greek.   
How trajan caused to cease the inquisition for Christians.  
SO great a persecution was raised against us in sundry places, that Plinius secundus a notable 
Plinius secundus wrote unto the Emperor trajan in the behalf of the Christians.  Precedent, made relation thereof unto the Emperor, being very much moved with the number of martyrs, which suffered death for the testimony of their faith, signifying withal, that they committed no heinous offence, that they transgressed no law, saving that they rose before day, and celebrated Christ with hymns, as God. forbidding adulteries, & slaughter, with such other like abominable facts, conforming all things agreeable unto the laws. After which report, it is written that trajan commanded by edict, that the Christian nation should not be inquired for, but if happily they were found, they ought to be punished. by which edict, the vehement heat of that grievous persecution was somewhat delayed, yet nevertheless, there was scope enough left for such as were willing to afflict us. so that in one place the people, in an other place the Princes, and rulers of the regions, laid wait for our men, whereby several persons, suffered martyrdom in their provinces, and sundry of the faithful, sundry kinds of death, without open, or manifest persecution. which history we have selected out of the latin Apollogye of Tertullian, whereof we have alleged before, by interpretation thus: Although we have known 
Tertullian.  the inquisition directed for us to be inhibited, it was by reason of Plinius secundus Precedent of the province, which having condemned some of the Christians, and deprived some others of their dignities, was moved with the greatness of the multitude, and doubted what was best to be done. he made the Emperor trajan privy thereof, saying: that he found nothing in them that was impious, but that they refused the worshipping of Idols. signifying this withal, that the manner of the Christians was to rise before day, to celebrate Christ in Psalms as God: and to the end their discipline might straightly be observed, to forbid shedding of blood, adultery, fraud, traitorous dealing, & such like. for answer hereunto, trajan written again: that there should be no inquisition for the Christians, but if they were met with, to be punished. And thus went the affairs of the Christians then.   

CAP. XXXI.  
Of Euarestus the fourth Bishop of Rome. 
Cap. 34. after the greek.   
Among the Bishops of Rome, when as the afore said Emperor had reigned three years, 
Euarestus.  Clemens committed the ministry unto Euarestus, and finished his mortal race, when he had governed the Church, and preached the word of God, the space of ix. years.   

CAP. XXXII. 
Cap. 35. after the greek.   
How after simeon, justus succeeded, the third Bishop of jerusalem. and of the famous Bishops then living: Polycarpus, Papias, Ignatius, and his Epistles.  
AFter simeon had such an end, as before we have reported, a certain jew, called justus, 
justus Bishop of jerusalem  one of that infinite number, which of the circumcision believed in Christ, was placed in the Bishop's seae of jerusalem. And unto that time Polycarpus a Disciple of the Apostles, lived 
Polycarpus Bishop of Smyrna. Papias Bishop of Hierapolis. Ignatius Bishop of Antioch.  in Asia, being placed Bishop of the Church of Smyrna, by such as saw the Lord, and ministered unto him. the same time flourished Papias, Bishop of Hierapolis, a man passing eloquent, & expert in the Scriptures. And Ignatius likewise unto this day, amongst most men famous, the second Bishop by succession after Peter, of the Church of Antioch. the report goeth, that this Ignatius was sent from Syria to Rome, for the confession of his faith, to be food for wild beasts, who passing through Asia, and curiously guarded with a great troup of keepers, confirmed the congregations throughout every city where he came, with preaching of the word of God, and wholesome exhortations, and specially giving charge to avoid the heresies lately sprung, and at that time overflowing, and to cleave steadfastly unto the traditions of the Apostles, which for the avoiding of error, and corruption, he thought very necessary to be diligently written. And being at Smyrna where Polycarpus was Bishop, he wrote an epistle unto the Church of Ephesus, making mention of Onesimus their Pastor. An other unto the Church of Magnesia, lying on the river Meander making mention of Dama their Bishop. An other unto the Church of Trallis, whose overseer then was Polybius, and besides these epistles, he wrote unto the Church of Rome, prefixing an exhortation, lest that they refusing martyrdom, should be deprived of the hope laid up for them. but it may seem needful, that we allege thence some part of the words for proof hereof, for thus he writeth: 
* Cap. 36. after the greek Ignatius epist. ad Rom.  from Syria (saith he) unto Rome, I strive with beasts, by sea, by land, nights, and nights, fettered among ten Leopards, that is a band of soldiers, & the more benefit they receive, the worse they become. I thus exercised with their injuries, am the more instructed, yet hereby am not I justified. I desire to enjoy the beasts prepared for me, which I wish to fall upon me with fierce violence, yea I will allure them forthwith to devour me, that they abstain not from me, as they have left some for fear untoutched. If they as unwilling will not. I will compel them to fall upon me. pardon me. I wot well what this shall avail me. Now do I begin to be a Disciple, I way neither visible, nor invisible things, so that I gain Christ. let fire, gallows, violence of beasts, bruysing of the bones, racking of the members, stamping of the whole body, and all the plagues invented by the mischief of Satan light upon me, so that I win Christ jesus. this he wrote from the aforesaid city, unto the Churches before named. And being beyond Smyrna, he wrote unto the Churches of Philadelphia, and Smyrna, and severally to Polycarpus their Bishop, whom he knew for a right Apostolic man, commending as a sincere and right Pastor ought to do, the congregation of Antioch, praying him to be careful of the business there, namely about the election of a Bishop in his room. this Ignatius writing unto the Church of Smyrna, reporteth certain words 
Ignatius epist. ad Smyrnenses.  uttered by Christ, which he found I wot not where: I know and believe that he was in the flesh, after the resurrection, for coming unto them which were with Peter, he said unto them. Come, feel me, and know that I am not a spirit without body, and anon they felt him, and believed. Irenaeus also knew his martyrdom, & remembered his epistles, writing thus: 
Irenaeus lib. 5  Even as one of our men condemned unto the beasts, for the confession of his faith said: In so much that I am the wheat of God, I am to be grinded with the teeth of beasts, that I may be found pure bread, or fine manchet. And Polycarpus maketh mention hereof in the epistle under 
Polycarpus epist. ad Philip.  his name unto the Philippians, writing thus: I beseech you all, that you be obedient, and exercise patience, which you have thoroughly seen, not only in blessed Ignatius, Rufus, and Zosimus, but in divers of yourselves, and in Paul, with the rest of the Apostles, being persuaded for certain, that all these ran not in vain, but in faith, and righteousness, now resting them with the Lord, in the place appointed, due for their deserts, with whom they suffered together. they loved not this present world, but him that died for our sins, and rose again for our sakes. again he addeth: both you, and Ignatius, written unto me, that if any did travel unto Syria, he might convey thither your letters, of which I will be careful, if fit opportunity be offered, whether I myself go, or send, that your business there, may be dispatched. according unto your request, I have sent you the epistles of Ignatius, both unto us written, and the others in my custody, annexed unto this epistle, where you may gain much profit, they contain faith, and patience, 
Heros.  and all manner of edifying in the Lord. thus much concerning Ignatius, whom Heros succeeded in the Bishopric of Antioch.   

CAP. XXXIII. 
Cap. 37. after the greek.   
Of the Evangelists then flourishing.  
AMong them which were then famous, was Quadratus, whom they say together with the 
Quadratus.  Daughters of Philip, to have been endued with the gift of prophesying, and many others also at the same time flourished, which obtaining the first step of Apostolical succession, and being as divine Disciples of the chief and principal men, builded the Churches every where, planted by the Apostles: preaching, and sowing the celestial seed of the kingdom of heaven, throughout the world, filled the barns of God with increase. for the greater there of the disciples then living, affected with great zeal towards the word of God, first fullfilling the heavenly commandment, distributed their substance unto the poor: next taking their journey, fulfiled the work, & office of Evangelists, that is they preached Christ, unto them which as yet heard not of the doctrine of faith, and published earnestly the doctrine of the holy Gospel. These men having planted the faith in sundry new, and strange places, ordained there other pastors, committing unto them the tillage of the new ground, & they lately converted unto the faith, pas sing themselves unto other people, and countries, helped there unto by the grace of God which wrought with them, for as yet by the power of the holy Ghost they wrought miraculously so that an innumerable multitude of men, embraced, yea at the first hearing, with prompt and willing minds, the Religion of the Almighty God. In somuch that it is impossible to rehearse all, by name, when, and who were pastors, and Evangelists, in the first succession after the Apostles, in the Churches scattered throughout the world: it shall seem sufficient only to commit in writing to memory, the names of such as are recorded unto us by tradition, from the Apostles themselves, as of Ignatius in the epistles before alleged, and of Clemens mentioned in the epistle which for undoubted he wrote unto the Corinthians, in the person of the Roman church, where he imitating very much the epistle written unto the 
* The epistle unto the Hebrews undoubted is Paul's, written by him in Hebrew, but translated into greek, by Clemens bishop of Rome, or by the report of Clemens bishop of Alexandria, (as Euseb. lib. 6. cap. 13. writeth) translated by Luke the Evangelist.  Hebrews, and alleging thereof whole sentences word by word, manifestly proveth, that this epistle unto the Hebrews, was neither new, neither of late found: wherefore it seemed good to number it among the rest of the Apostles writings. when as Paul wrote unto the Hebrewes in his mother's tongue, some affirm that Luke the Evangelist: some other (which seemeth more agreeable) that Clemens translated it, for both the Epistle of Clemens, and that unto the Hebrewes, use the like manner of speech, and differ not much in sense.   

CAP. XXXIIII. 
cap. 38. after the greek   
Of the Epistle of Clemens, and other writings forged under his name, and fathered upon him.  
WE have to learn that there is a second epistle of Clemens, yet not so notable, and famous as the former, and we know that the elders did neither use, neither allege it. Now diverse have thrust out in his name, certain vabling, and tedious commentaries, containing the dialogues of Peter, and Apion, which none at all of the elders have mentioned, neither do they observe the sincere form, and rule of the Apostolic doctrine.   

CAP. XXXV. 
Cap. 39 after the greek.   
Of the writings and works of Papias.  
THe undoubted writings of Clemens are apparent, we have spoken likewise of the writings 
The works of Papias.  of Ignatius, and Polycarpus. The writings of Papias, are said to be five books entitled the exposition of the lords sermons. Of these Irenaeus reporteth, as written alone by this man, saying thus: This truly Papias, the auditor of john, the companion of Polycarpus, testifieth in the fourth book of his writings, for he written five. Thus far Irenaeus. Papias 
Irenaeus.  himself in the preface to his books signifieth that he neither heard, neither saw the Apostles, but received the undoubted doctrine of faith, of their familiars, and disciples, When he saith: It shall not seem grievous unto me if that I compile in writing, and commit to memory, the 
Papias in the proem to his books.  things which I learned of the elders, and remember as yet very well, with there expositions having fully tried already the truth thereof. Nether am I pleased with such as say many things (as many are accustomed to do) but with such as teach true things: neither with such as repeat strange precepts, but with such as allege, the things delivered of the Lord, for the instruction of our faith, proceeding from the truth itself. if any came in place which was a follower of the Apostles, forthwith I demanded the words of the elders. What Andrew, what Peter, what Philip, wuhat Thomas, or james, or john, or Matthew, or any other of the lords disciples: what Aristion, and the elder john, disciples of the Lord had said. I believed verily not to profit myself so much by their writings, or books, as by the authority of the persons, and the lively voice of the reporters, making relation thereof. It may 
Iohn the evangelist.  seem worth the noting, that by these words we mark the name of john, to be twice repeated. The first numbered with Peter, james, Matthew, and the rest of the Apostles, signifying john, the Evangelist; the second with a different term, without the catalogue of the Apostles, joining him with Aristion, & plainly calling him the Elder: that hereby the truth of the history may 
john the Elder.  appear, which declareth two of the same name, to have been in Asia, and two several monuments of them both, to be at Ephesus, whereof both as yet bear the name of john, which may not lightly be passed over of us for it is very like, that the second (unless ye are pleased with the first) saw that revelation, which beareth the name of john. Papias then (of whom we spoke before) confesseth himself to have heard the words of the Apostles, of them which were their followers, namely of Aristion, and john the elder. for often times by mentioning them, he allegeth their traditions in his books. I suppose these things to have been spoken to good purpose. again, to that which hath been already spoken, I think it not amiss to add out of the books of Papias, things very strange, which he reporteth to have received by tradition. before we have written how that Philip the Apostle, together with his Daughters, had his abode at Hierapolis, now we have to signify how that Papias remaining amongst them, reporteth a certain history told him by the Daughters of Philip he writeth that a dead man rose to life again, and moreover an other miraculous thing to have happened to justus, whose surname was Barsabas, that he drunk deadly poison, and took thereby no harm, the goodness of God preserving him. The history of the Acts declareth of this justus, how that after the ascension of our Saviour, the holy Apostles severed him together with Mathias, praying over them, that ereother of them might be allotted in the place of judas the traitor, to the complete number of the Apostles: They appointed two, joseph 
Act. 1.  called Barsabas, by surname justus, and Mathias. Certain other things the same writer reporteth, of the which some he received for tradition, by word of mouth: also certain strange parables of our Saviour, mixed with fabulous doctrine, where he dreameth that the kingdom of 
Papias was of the here sy of the Chiliasts. tradition and not the truth led him thereun to. Irenaeus a Chiliast.  Christ shall corporally here upon earth, last, the space of one thousand years, after the resurrection from the dead. which error (as I suppose) grew hereof, in that he received not rightly the true, and mystical meaning of the Apostles, neither deeply weighed the things delivered of them, by familiar examples. for he was a man of small judgement, as by his books plainly appeareth. yet hereby he gave unto divers Ecclesiastical persons, occasion of error, which respected his Antiquity. namely unto Irenaeus, and others, if there be any found like minded. other traditions he allegeth of Aristion, and the Elder john, unto the which we refer the studious reader, yet one thing touching Mark the Evangelist, the which he reporteth, we may not omit, for thus he writeth: The Elder (meaning john) said: Mark the interpreter of Peter, look what 
Papias reporteth of Mark the Evangelist.  he remembered, that diligently he written, not in that order, in the which the Lord spoke, and did them. neither was he the hearer, or follower of the Lord, but of Peter, who delivered his doctrine not by way of exposition, but as necessity constrained, so that Mark offended nothing, in that he written as he had before committed to memory. of this one thing was he careful, in omitting nothing of that he had heard, and in delivering nothing which was false. so far of Mark. concerning Matthew he writeth thus: Matthew written his book in the hebrew 
Matthewe.  tongue, which every one after his skill interpreted by allegations. Papias alleged testimonies out of the first epistle of john, & of Peter. he expounded a certain history of a woman accused before Christ of many crimes, written in the Gospel after the Hebrewes, of these things thus much we suppose to have been necessarily spoken, and added unto that which went before.   
The end of the third book.   

THE FOURTH BOOK OF THE ECCLESIASTICAL HISTORY OF EUSEBIUS PAMPHILUS BISHOP OF CAESAREA IN PALAESTINA.  

CAP. I.  
What bishops were of Rome, and Alexandria, in the time of trajan the Emperor.  
ABout the twelve year of the Reign of trajan after the death of the Bishop of Alexandria 
Anno Christi. 111. Primus. Alexander.  before mentioned: Primus was placed the fourth bishop, after the Apostles. The same time Alexander (when Euarestus had governed full eight years) was the eight bishop of the Church of Rome, after Peter and Paul.   

CAP. II.  
What calamities the jews suffered in the time of trajan.  
THe doctrine of our Saviour, & the Church of Christ, so flourished, that daily it increased, and was more and more furthered. But the calamities of the jews, grew so great that one mischief ensued upon an other. When the Emperor was now come to the eighteenth year of his reign, the rage of the jews was so stirred that a great multitude of their nation 
The rebellion and tumults of the jews in Egypt Anno Christi. 117.  was destroyed. for at Alexandria, and throughout the rest of Egypt, and Cyren, the jews (as if they were possessed of a raging, seditious, and fanatical spirit) so bestirred themselves, that they made an uproar among the Gentiles where they abode, & kindled such a fiery sedition, that the year following, they waged no small battle. Lupus then being precedent throughout Egypt, In the first battle the jews had the victory. Then the Gentiles fled to Alexandria, and as many jews, as they found there they took & executed. The jews which wandered throughout Cyren, a region of Egypt being destitute of aid, spoiled the country of corn and cattle, having one Lucas to their captain, against whom the Emperor sent Marcus Turbo, with a great power of footmen and horsemen by land, and a navy by sea, who neither in short space, neither without long & cruel wars slew many millions of the jews, not only of them of Cyrene, but also of the Egyptians, which aided their King, & captain Lucas. The Emperor also suspecting the jews, which inhabited Mesopotamia lest that they traitorously should join with the other, 
The calamities of the jews in Mesopotamia.  commanded Lucius Quintius, to banish them the province, who having gathered an host, marched towards them, and joining with them, slew a great multitude of the jews there abiding, for the which fact he was appointed by the Emperor, precedent of judaea These things have the Heathen historiographers then living painted for the knowledge of the posterity following.   

CAP. III.  
Of them which in the reign of Adrian, published Apologies, in the defence of the faith.  
WHen trajan had reigned twenty years, six months excepted, Aelius Adrianus succeeded 
trajan reigned 19 years and six months. him succeeded Adrian Anno Domini. 119. Quadratus. Apolog.  him in the Empire. Unto whom Quadratus dedicated a book, entitled an Apology of the Christian faith. for certain spiteful, and malicious men, went about to molest the Christians. This book is as yet extant among diverse of the brethren, & a copy thereof remaineth with us. By the which we may perceive, & understand, the marks of this man, to be according unto the true understanding, and the right rule of the Apostolic doctrine. That he was of the ancient elders it may be gathered by his own testimony, where he writeth thus: The works of our Saviour were manifest, and open, for they were true. such as were healed, & raised from the dead, were not only healed, and raised in sight, and outward show, but they continually, & constantly remained such in deed. Nether lived they only the time our Saviour had his abode here on earth, but a long time after his ascension, yea and a numbered 
Aristides an Athenian philosopher, wrote an Apology of the christian faith.  of them, unto our time. Such a man was Quadratus. Aristides likewise, a faithful man, one that laboured for the furtherance of godliness, published an Apology (as Quadratus did before) of the Christian faith, with a dedicatory epistle unto Adrian the Emperor, which book of his, is read in many hands at this day.   

CAP. FOUR  
Of the Bishops of Rome, and Alexandria, under Adrian.  
THe third year of this emperors reign, Alexander bishop of Rome, after that he had governed 
Anno domini. 122. Xystus. b. of Rome. justus. b. of Alexandria.  ten years, departed this life, whom Xystus succeeded. And about that time Primus bishop of Alexandria, when he had preached there, twelve years, died: after whom justus succeeded.   

CAP. V.  
The number, and the names of the Bishops of jerusalem, from our Saviour unto the 18. year of Adrian.  
THe years of the bishops of jerusalem, I find written no where. It is said they lived a short time. Only out of certain books, I have learned that until the destruction of the jews under Adrian, there were fifteen bishops of jerusalem, successively, all which they say by ancient line, to have been Hebrewes, and sincerely to have embraced the word of God and there to have been thought worthy to rule, by such as then could well discern such things. The church than stood, & flourished through the faithful Hebrewes, which continued from the Apostles unto the Calamity, in the which the jews rebelling again under the Romans with no small wars were overthrown. because that then the bishops of the circumcision failed: I think it necessary to name them from the original. The first was james, called the brother of the Lord: 
15. bishops of jerusalem from the Apostles unto the 18. year of Adrian all Hebrews. Telesphorus b. of Rome. Eumenes b. of Alexandria.  the second, Symeon. the third, justus: the fourth, Zacheus: the fift, Tobias: the sixth, Benjamin: the seventh john: the eight, Mathias: the ninth, Philip: the tenth, Sennecas: the eleventh, justus: the twelve, Levi: the thirteneth, Ephrem: the fourteneth, joseph: the fifteneth, & last of all, judas. So many bishops were there of jerusalem, from the Apostles times, unto the said judas, & all of the circumcision. In the twelve year of the reign of Adrian, after that Xystus had been bishop of Rome ten years Telesphorus succeeded him, being the seventh from the Apostles. After a year, & few months Eumenes was chosen bishop of Alexandria, the sixth by succession, when as his predecessor had governed that church, eleven years.   

CAP. VI  
The last besieging of the jews in the time of Adrian.  
WHen as the Jewish rebellion waxed vehement, and grievous, Ruffus' Lieutenant of judaea, 
Ruffus' procurator of judaea. Barchochebasthe Iewes captain.  being sent with a great power from the Emperor, fiercely withstood their fury. And forthwith, slew an innumerable multitude, of men, women, & children, destroying (as by law of arms it was lawful) their regions, & countries. The jews then had to their captain one called Barchochebas which be interpretation is a star, a man otherwise given to murder & theft. Which alluding to his name, lied shamefully saying that he was come from heaven, as a light, to shine comfortably, in the face of the jews, now oppressed with slavery, and bondage, & afflicted to death. When the wars, in the eighteneth year of the emperor Adrian, waxed hot about the town Beththera (well fortified, neither far distant, & belonging to jerusalem) & the slege lasting longer than was looked for, and the rash raysers of sedition, by reason of famine, were ready to yield up the last gasp, and the guide of this ungodly dealing had received due unto his desert (as Aristion Pelleus writeth) this whole nation was vanished that town, and generally, the whole country of jerusalem, by the laws, decrees, and specially, the constitutions of 
The jews being foiled, Jerusalem was overthrown and called after the emperors name Aelia. Mark of the Gentiles the first bishop of jerusalem. when persecution failed then heresies sprang.  Adrian, so that by his commandment it was not lawful for these silly souls, to behold their native soil, no not through the least chink of the door. This city then at the utter ruin of the Jewish nation, and the manifold overthrow of ancient inhabitors, being brought to confusion began to be inhabited of strange nations, and after that it was subdued to the Roman empire, the name was quite changed, for unto the honour of the conqueror Aelius Adrianus, it was called Aelia. And the church being gathered there of the Gentiles, Mark was first bishop there, after them, of the circumcision. When as the churches of God now shined as stars throughout the world, and the faith of our Lord, and Saviour Christ jesus, flourished: Satan enemy to all honesty as a sworn adversary to the truth, and man's health and salvation, impugneth the church with all means possible, arming himself against her with outward persecution, then deprived of that used the aid of subtle sorcerers, and sleighty inglers, as fit instruments, and authors of perdition, to the destruction of silly souls. Which sorcerers, & jugglers bearing the same name, & title, and in show professing the same doctrine with us (by his subtle invention) might the sooner snare the faithful, in the slippery way of perdition, & under pretence of reducing them to the faith, to overwhelm them, in the whirlpool, & deep dungeon of damnation. Out of Menander therefore 
Menander  (whom before we termed the successor of Simon) there budded out, a doubtful, a viperous, & a twofold heresy, by the means of Satan, having two heads or captains, varying among themselves: Saturninus of Antioch, and Basilides of Alexandria, whereof the one throughout Syria, 
Saturninus of Antioch. Basilides of Alexandria Irenaeus lib. 1. cap. 22. 23.  the other throughout Egypt, published heretical, and detestable doctrine. Irenaeus saith that Saturninus for the most part, dreamt the same with Menander: and that Basilides under pretence of more mystical matters, enlarged his devise into infinity, inventing monstrous fables to the furtherance of his Heresy.   

CAP VII.  
What heretics, and ecclesiastical writers lived then.  
WHen as many ecclesiastical persons in those days, strived in the behalf of the truth, and contended with sure, and certain reasons, for the Apostolic, and Ecclesiastical doctrine: some also as forefencers, have exhibited instruction to the posterity, by their commentaries, levealing at the aforesaid heresies, of which number one Agrippa Castor, a stout champion, and a famous writer of those times, published a confutation of Basilides, disclosing all 
Agryppa Castor confuted Basilides. Barcabus. Barcoph.  his Satanical juggling. having displayed his secrety, he reporteth that Basilides wrote four and twenty books upon the gospel, feigning unto himself prophets, whom he calleth Barcabus, and Barcoph, and certain others never heard of before: Inventing those barbarous names, to amaze the hearers withal: teaching that indifferently things offered to Idols may be eaten: that in time of persecution, the faith with perjury may be renounced: commanding silence after the manner of Pythagoras, for the space of five years. And such like heresies of Basilides, the said writer hath plainly confuted. Irenaeus writeth, that in the time of these two: Carpocrates lived, the father of that 
Irenaeus lib. 1. cap. 24. The opinions of Gnostici whose father was Carpocrates.  heresy, which the Gnostici hold, who thought good, not to publish the sorcery of Simon privily, after his manner, but openly. Glorying of charmed love drinks: of devilish, & drunken dreams: of assistant, and associate spirits: with other like illusions. They teach farther, that who so will attain unto the perfection of their mysteries, or rather abominable devices, must work such facts, by they never so filthy, otherwise can they not overcome (as they term them, the secular potentates, unless every one play his part, after the same secret operation. So it came to pass that Satan rejoicing in his devilish subtlety, seduced many of them thus already snared, whom he led to perdition, by the means of such wicked ministers, & gave hereby great occasion to the infidels, of blasphemy against the divine doctrine, and spread a great slander in that the fame of 
The heretics were a slander unto christian religion.  them was bruited abroad throughout christendom. By this means it fell out often that the infidels of those times conceived a wicked, absurd, and shameful opinion of us, that that we used the unlawful company, of Mothers, & sisters: that we fed upon the tender infants & sucklings. But these reports prevailed not long for the truth tried itself, & in time following shined as the son beams. for the sleights, and subtleties of the adversaries turned to their own confusion, whilst that new heresies daily sprung, creeping one upon an other, the latter taking place, the former vanished away, & increasing into diverouse, & manifold sects changing now this way, 
Falsehood vanisheth away the truth remaineth still.  anon that way, they were destroyed. The brightness of the catholic, and only true church, continuing always the same, increased, & enlarged daily the bounds thereof, that the gravity sincerity, liberty, and temperancy of Godly conversation, and christian philosophy, shined and flourished among all the nations, both of the Grecians, and Barbarians. Thus the slander slided away with the time, and the doctrine famous among as, and furthered of all men, specially for the piety, and modesty, for the divine, and mystical doctrine thereof, took place: so that from that time unto this day, none durst note the same of any heinous crime, or infamy, as they durst before, which conspired against us, and the Christian faith. But the truth brought forth, many in those days which contended and dealt with these Heretics, some with invincible arguments, without the Scriptures: some with manifest proofs, and authorities of Scripture, confuting their heretical opinions.   

CAP. VIII.  
What notable writers lived then.  
OF the number was Aegesippus, whom we have before oftentimes alleged, one of the Apostles time, who in five books wrote the sincere tradition of the Apostles preaching, signifying his own time, and making mention of such as in former times, erected Idols, where he writeth thus: To whom they erected Idols, and monuments, and hallowed temples, 
Aegesippus.  it is well known. Antinous the servant of Adrianus Caesar, had a festival triumph decreed unto him, called after his name Antinous wrestling, celebrated in our days. They builded him a city after his name Antinoia; they consecrated Priests, they appointed Prophets. At the same time justinus Martyr, an embracer of the true philosophy, well studied, and exercised in the doctrine of the Gentiles, maketh mention of the same man, in his Apology unto Antoninus, writing thus: It 
justinus Apolog. pro Christianis.  shall not seem impertinent; if that we propose unto you, the remembrance of Antinous, and of that which they celebrate in his name. Whom all do worship as it wot for fear, when as they know well enough who, and whence he was. The same justinus maketh mention of the wars, held against the jews, saying thus: In the judaical wars fresh before your eyes, Barchochebas a captain of the jewish rebellion, commanded the Christians only to be grievously punished, unless they renounced Christ, & blasphemed God In the same place he declareth, how that not rashly, but after good advisement taken, he left paganism, and embraced the true, and only piety. For I myself (saith he) delighted with the doctrine of Plato, hearing the Christians led captives, neither fearing death, neither all the torments most terrible: thought it could not be, that this kind of men, was subject unto malice, & set on pleasure. For what voluptuous person, or intemperate, or delighted with devouring of man's flesh: can so embrace death, that he be deprived of his desire, & not rather endeavour, that this life may always last, that he be able to deceive Princes, & not betray himself to the death? Moreover this justinus writeth, how that Adrianus, receiving letters of Serenius Granianus, a noble Precedent, signifying in the behalf of the Christians, that it was very injurious for no crime, but only at the outcry of the people, they should be brought forth, and executed: wrote again unto Minutius Fundanus, Proconsul of Asia, and commanded that none, without grievous crime, and just accusation, should die the death. The copy whereof, observing the Latins phrase, as much as in him lay, he added, prefiring these few words: And when as we might justly require, by virtue of the epistle, of the most victorious, & noble Caesar Adrian, your father, that as he graciously commanded, so sentence should be given: yet we require not this as commanded by Adrian, but in as much as you know, that at the request of the people, justice is to be craved. we have annexed the copy of Adrianus his epistle, to the end you may understand, we tell nothing but that which is true. for thus he written.   

CAP. IX.  
The epistle of Adrian the Emperor, that no Christian be accused, neither suffer, without just cause.  
Unto Minutius Fundanus, Proconsul of Asia, Adrian fendeth greeting: I received an Epistle 
Adrian the Emperor writeth in the behalf of the Christians.  from Serenius Granianus that right worthy man, and thy predecessor, the occasion whereof I can not with silence leave untouched, lest that thereby, men be troubled, & a gap left open, to the malice of Sycophants. Wherefore if your provincials can prove aught against the Christians, whereof they charge them, and justify it before the bar, let them proceed on, & not appeach them only for the name, neither crave with outcries against them. for it is very expedient, that if any be disposed to accuse, the accusation be thoroughly known of you, and sifted. Therefore if any accuse the Christians, that they transgressed the laws, see that you judge and punish according to the quality of the offence, but in plain words, if any upon spite, or malice, commence or cavil against them, see you chastise him for his malice, and punish him with revengement. This was the epistle of Adrian.   

CAP. X.  
What Bishops there were of Rome, and Alexandria, in the time of Autoninus.  
AFter that Adrian, ruling in the regal sceptre, the space of one and twenty years, had 
Adrian the Emperor died Anno Domini 140. him succeeded Antoninus Pius. Hyginus b. of Rome. Irenaeus lib. 3 cap. 3.  run the race of his natural life: Antoninus called Pius, succeeded him in the empire. In the first year of whose reign, Telesphorus having governed the Ecclesiastical seae, eleven years, departed this life, whom Hyginus succeeded. Irenaeus writeth that this Telesphorus was crowned at his death, with martyrdom, and signifieth withal, that in the time of the said Hyginus: Valentinus; the inventor of his own heresy, and Cerdon, author of that error which Martion afterwards sucked, were manifestly known at Rome. For thus he writeth.   

CAP. XI.  
The report of Irenaeus, touching the grand heretics of that time, with the succession of the Bishops of Rome, and Alexandria.  
VAlentinus came to Rome, in the time of Hyginus, he flourished under Pius, and continued 
Irenaeus lib. 3. cap. 4. Valentinus. Cerdon.  unto Anicetus. Cerdon likewise (whom Martion succeeded) came under Hyginus the ninth Bishop from the Apostles. who having protested his faith, one while persevered: an other while taught privily: afterwards confessed his error: Again being reprehended for the doctrine, which he had corruptly taught, refrained the company of the brethren. This he wrote in his third book, against the heresies. Cerdon also sucking error of such as were Simons 
Irenaeus lib. 1 cap. 28. 29.  adherents, abiding at Rome under Hyginus, (the ninth by succession from the Apostles) taught 
* This heresy is confuted by Origen, περὶ ἀρχῶν lib 2. cap. 4. 5. Martion of Pontus.  that God, preached of the la, and Prophets, was not the father of our Lord jesus Christ. He said moreover that Christ was known, the father of Christ, unknown: Christ was just, the father good. After him succeeded one Martion of Pontus, a shameless blasphemer, which increased this doctrine. Irenaeus dilating that infinite profundity of matter, invented by Valentinus, subject to many errors, discloseth openly the malice of the Heretic, being cloaked and concealed, as it were a serpent, hid in his den. After this he remembreth one Mark by name, most expert in inagical arts, to have been in that time. for he revealing their profane ceremonies, and detestable mysteries, writeth thus: Some prepare their wedding chamber, and accomplish the service 
Irenaeus lib. 1. cap. 18.  to be said over them that are to be consecrated, with charmed words, and having thus done, they call it a spiritual marriage, conformable to the celestial copulation. Some bring them to the water, & in baptizing say thus: In the name of the unknown father of all things, in the truth mother of all things, and in him which descended upon jesus. Some other pronounce hebrew words, to the end the young converts, might therewith be the more amazed. But omitting these things, after that the fourth year of Hyginus was expired: Pius took the public ministry of the 
Pius bish. of Rome. Marcus b. of Alexandria. Celadion b. of Alexandria. Anicetus b. of Rome. Aegesippus.  church of Rome. At Alexandria Mark is chosen their shepherd, when Eumenes had continued there Bishop, thirteen years. After Mark had been Bishop ten years: Celadion succeeded him in the church of Alexandria. And at Rome, after the death of Pius, which departed the fifteenth year: Anicetus was placed minister, under whom Egesippus saith of himself that he came to Rome, where he remained unto the time of Eleutherius. But specially justinus at that time, disposing the heavenvly doctrine, in a Philosopher's attire, contending by his commentaries for the faith which he embraced: Wrote a book against Martion, who at the present time lived, & was well known, for these are his words. Martion of Pontus at this present, teacheth such as hearken unto him, to believe in a 
justinus Martyr.  certain God, greater than the maker of all things, who among all sorts of men, (aided by the subtlety of Satan) hath seduced many, to blaspheme, and to deny the maker of all things to be the father of Christ, and to confess some other that should be greater than he. as many as come of him are called Christians, even as it fareth with Philosophers, though they be not addicted to the same precepts in philosophy: yet the name of a Philosopher is common to all. To these he addeth: We have written a book against the heresies now reigning if you please you may read it. The same justinus hath valiantly encountered with the Gentiles, & dedicated Apologies in the defence of our faith unto Antoninus, by surname Pius, and to the Senate of Rome, for he dwelled at Rome, and declareth who, and whence he was, in his Apology writing thus.   

CAP XII.  
The beginning of justinus Martyrs Apology, for the Christian faith.  
Unto the Emperor Titus Aelius. Adrianus unto Antoninus Pius, most noble Caesar, 
justinus Martyrs Apolog. Antoninus was called T. Aelius Adrianus because he was adopted of T. Aelius Adrianus the Emperor.  and unto Verissimus his adopted son and true Philosopher, unto Lucius son of the Philosopher Caesar, and adopted of Pius, favourer of learning, and unto the sacred Senate, with all the people of Rome, in their behalf, which among all sorts of men, are unjustly hated, and reproachfully dealt withal: justinus the son of Priscus Bacchius, borne in Flavia, a new city of Syria in Palaestina, one of them, and one for them all, do make this request, etc. The same Emperor receiving a supplication of others, in the behalf of the brethren in Asia, which were grieved with all kind of contumelyes practised upon them by their provincials: graciously sent unto the commonaltye of Asia, this constitution.   

CAP. XIII.  
The epistle of Antoninus Pius, unto the commons of Asia, in the behalf of the Christians, not to be persecuted.  
THe Emperor Caesar, Marcus, Aurelius, Antoninus, Augustus, Armenicus, Pontifex maximus 
Antoninus the Emperor, unto the commons of Asia.  fifteen times tribune, thrice Consul, unto the communality of Asia, sendeth greeting. I am sure the Gods are not so secure, but that they disclose hurtful persons. For these men punish such as will not worship the Gods, more grievously than you do, which thus vex them, and confirm the opinion which they conceive of you, to be Atheists, or godless men. It is their desire in God's quarrel, rather to die, then to live. so that they become conquerors, yielding their lives unto the death, rather than they obey your edicts. It shall seem very necessary to admonish you of the earthquakes, which have and do happen among us, that being therewith moved, ye may compare our estate, with theirs. They have more confidence godwardes, than you have. you during the time of your ignorance, despise other Gods: contemn the religion of the immortal God: banish the Christians which worship him, & persecute them unto the death. In the behalf of these men, many of the provincial Presidents have written heretofore unto our father, of famous memory, whom he answered in writing again, that they were not to be longer molested, unless they had practised treason, against the Roman empire. & many have given notice unto us of the same matter, whom we answered as our father did before us. If any therefore hereafter be found thus busied in other men's affairs: we command that the accused be absolute, & free, though he be found such a one, I mean faulty, and that the accuser be grievously punished. This edict was proclaimed at Ephesus, in the hearing of the great assembly of Asia, witness hereof is Meliton, Bishop of Sardis, (which flourished 
Meliton wrote an Apology.  at the time) in his profitable Apology for our doctrine, delivered unto the Emperor Verus.   

CAP. XIIII.  
Of Polycarpus Bishop of Smyrna.  
IRenaeus reporteth that while Anicetus was Bishop of Rome, Polycarpus as yet lived, and came to Rome, and questioned with Anicetus, concerning the day of Easter. another thing yet, he reporteth of Polycarpus, in his third book against heresies, which needfully must here be annexed, Polycarpus (saith he) was not only instructed by the Apostles, and conversant with many 
Irenaeus lib. 3 cap. 3. Polycarpus the Disciple of S. john being old was seen of Irenaeus being young.  which saw Christ but also of the Apostles ordained Bishop of Smyrna in Asia, whom we in our youth have also seen, for he lived long, and was very old, and at length finished this life with most glorious, and renowned martyrdom, when he had continually taught that he learned of the Apostles which the Church at this day delivereth for undoubted truth. All the Churches of Asia, and as many unto this day as succeeded him in that see bear witness that Polycarpus was worthier of credit, then Valentinus, & Martion, & then the whole rabble of perverse people. For he being at Rome, in conference with Anicetus, converted many of the foresaid Heretics, unto the Church of God, preaching the one, and only truth, received of the Apostles, and delivered by the Church. There be yet alive which heard him reporting, how that john the Disciple of Christ, entering into a bath at Ephesus, to bayne himself, and spying within the Heretic Cerinthus, departed the bath unbayned, and said: Let us depart hence, lest the bath fall, wherein Cerinthus, the sworn enemy of the truth bayneth himself. And Polycarpus on a time meeting Martion face to face, which said unto him, know us, answered: I know thee for the first begotten son of Satan. So zealous were the Apostles, and their Disciples, that they communicated not in word, with the corrupters of the truth, according unto that of Paul: eschew him that is an Heretic, after the 
Tit. 3. Antoninus Pius died Ann. Domi. 163. & him succeeded Marcus Aurelius Verus, under this Verus the 4. of the ten persecutions was raised. Lucius being the son of Verus was called the brother of Antoninus because he was adopted together with him.  first and second admonition, knowing that such a one is perverse, and condemned a sinner by the testimony of his own conscience. There is extant an epistle of Polycarpus unto the Philippians, very profitable for such as are careful of their salvation, where they may know the true character of faith, and the right rule of doctrine. So far Irenaeus. Polycarpus in the foresaid Epistle unto the Philippians (at this day extant) allegeth testimonies out of the former Epistle of Peter. When that Antoninus surnamed Pius, had ended twenty and two years, in the Roman Empire: Marcus Aurelius Verus, and Antoninus his son, together with Lucius his brother, succeeded him.   

CAP. XV.  
The martyrdom of Polycarpus, and divers other Saints in Smyrna, under Verus the Emperor.  
WHen Asia was visited with great persecution, Polycarpus was crowned with martyrdom. I suppose it necessary, to pen in this our history, his end, which at this day is published in writing. The Epistle is in the person of the Church where he was Precedent, unto the Parishes throughout Pontus, signifying the circumstance about Polycarpus, in this sort:  
The Church of God which is at Smyrna, unto the Church at Philomilium, and unto 
The epistle of the church of Smyrna whereof Polycarpus was Bishop.  all the congregations of the holy Catholic Church throughout Pontus, mercy to you, peace, and the love of God the Father, & of our Lord jesus Christ be multiplied.  
We have written unto you brethren, of such as suffered martyrdom, and of blessed Polycarpus, who signed, and sealed this persecution with his own blood. And before they make relation of Polycarpus, they rehearse the constancy, and patience of other Martyrs, saying: The beholders were amazed, seeing the flesh of the Martyrs rend with scourges, even into the inner veins and sinews, so that the most secret entrails of their bodies, their bowels, & inward privities were piteously to be seen. Beholding again the sharp shells of sea fish, & pimple stones strawed under the Martyr's backs, and bruised bodies, with every kind of torment, that could be devised. Last of all thrown to be torn in pieces, and devoured of wild beasts.  
Specially they wrote of Germanicus, that he valiantly endured and overcame through the grace of God 
Germanicus torn in pieces of wild beasts.  that corporal fear of death, graffed in the frail nature of man. For when as the Proconsul exhorted him to relent, admonished him of his tender years, prayed him to pity his own case, being now in the flower of his youth: He without intermission, enticed the beast to devour him, yea constrained, and compelled, that with speed, he might be dispatches of this wrongful, and wicked life. Which patience and constancy of the blessed martyr, and of the whole Christian nation, the multitude of Infidel's beholding, suddenly began to shout: remove the wicked, seek out Polycarpus. And when there was a great tumult raised, by reason of this clamour, a certain Phrygian, by name Quintus, lately come out of Phrygia, trembled at the flirt 
Qulntus' unconstant in persecution.  rage of the terrible beasts, and shrinked at the sight of their grim visage, and betrayed his own safety, with his slackness of courage. For the same epistle testifieth of him, that he personally appeared together with the rest before the bar, more of rashues, then of any religion, and being taken, be publicly protested: that none ought to intrude himself, among such men, without good devotion, neither intermeddle in m●●●●●ss wherewith he hath not to do. But of these men thus much. touching the renowned Polycarpus, they writ, that he hearing the report of this cruel persecution, was nothing therewith moved, but retained the immovable tranquility of his mind, continued still in the city, until at length he was persuaded through the petitions of such as: prayed him, to go aside for a season, and to get him to a certain farm place, not far from the city, where he abode with a few, occupied day and night only in prayer, making humble supplications after his usual manner: for the tranquillity, and peace of all congregations throughout the world. Being in prayer, three days before he was taken, and now fallen a sleep, 
Polycarpus is forewarned by a vision of his mar tyrdome.  he saw in a vision by night, the pillow under his head set a fire, and suddenly consumed to ashes, when he waked, forthwith he enterpreted this vision unto them that were then present, plainly progn osticating, that it should come to pass, that his life should be ended, that his body should be burned for the testimony of Christ. They writ further, that when the searchers were now at hand, at the instant, and earnest entreaty of his friends, be fleeted thence unto an other village, where incontinently the pursuers came, which took two boys of that place, and scourged them until that one of them confessed the circumstance, and led them unto the lodging of Polycarpus. When they had entered in, they found him lying in an upper chamber, where he might have escaped, if that it had pleased him. But he said: The will of the Lord be fulfilled. for he understanding of their pretence, as the report goeth, came down, commoned with them pleasantly, and cheerfully, so that they which knew him not before, steadfastly eyed his comely age, his grave, and constant countenance, marvelling that such a do was made, so much labour spent, and that a man of such years should be taken. He commanded the table forthwith to be covered, meat to be laid on, requested them to make merry, craved of them the space of one hour for prayer, that being granted, he rose up, went to prayer, so replenished with the grace of God, that such as were present, and prayed, hearing his devotion, were ravished, and many sorrowed, that so honest, and godly a father, should die. After these things the Epistle containeth in manner these words following:  
When that he 
The epistle of the Church of Smyrna.  had now ended his prayer, with the remembrance of all such things, as ever befell him, whether they were small, or great, famous, or infamous, and also of the universal, and Catholic Church, and the hour now fully ended: they set him upon an ass, and brought him to the city, being on the great Sabbaoth day. There met him Herode the justice of peace, and his father Nicetes, who receiving him into their chariott, persuaded him, saying: What harm is it to say: Lord Caesar, to sacrifice and so be saved? at the first he answered nothing, but when they urged him, he said: I will not condescend unto your counsel, they perceiving he would not be persuaded, gave him very rough language, and tumbled him down out of the wagon, to the bruising of his shins. But he as though he had been nothing hurt, neither injuried at all, went bolt upright, cheerful, and apace towards the Theatre. When he was come upon the Theatre or stage, a voice came down from heaven (which by reason of the great tumult was heard of few) Be of good cheer o Polycarpus, and play the man. The speaker no man saw, but the voice was heard of many of us. In the mean time the multitude was in a rage, seeing Polycarpus brought forth. The Proconsul demandeth of him, whether he were that Polycarpus, beckoning that he should deny it, and saying: tender thine years, with such like persuasions, swear by the fortune of Caesar, repent thee of that is past, say, remove the wicked. But Polycarpus beholding with unmovable countenance, the multitude round about the stage, pointing with the hand, and sighing, and looking up unto heaven, said: remove o Lord the wicked. When the Proconsul urged, and said: swear, and I will let thee go: Blaspheme, and defy Christ, Polycarpus answered: four score, and six years, have I served him, neither hath he ever offended me in any thing, and how can I revile my King, which hath thus kept me? The Proconsul still urged, and said: swear by the fortune of Caesar. To whom Polycarpus: If thou requirest this vain glory, that I protest the fortune of Caesar, as thou sayest, feigning thou knowest me not, Here freely I am a Christian. If thou desire to know the doctrine of Christianity, appoint the day, and thou shalt hear. When the Proconsul said, persuade this people, Polycarpus answered: I have vouchsafed to confer with thee. For we are commanded to give to Princes, and Potentates their due honour, ordained of God, neither prejudicial to our religion, but as for this furious multitude, I will not deal with them. I judge them unworthy hearers of my purgation. To this the Proconsul said: I have wild beasts to devour thee, unless thou take a better way. Polycarpus answered: bring them forth, for it is determined amongst us, not to pass from the better unto the worse by repentance: But we recount it a thing commendable, to turn from the thing that is evil, to that which is good and just. Again the Proconsul said: I will still thee with fire, if thou way not the beasts, neither repent. Whom Polycarpus answered: Thou threatenest fire for an hour, which lasteth a while, and quickly is quenched, but thou art ignorant of the everlasting fire, at the day of judgement, and endless torments reserved for the wicked. But what lingerest thou, dispatch as it pleaseth thee. Uttering these, and the like words, he was constant, and cheerful, his countenance so gracious, that he notwithstanding was nothing moved therewith, but of the contrary the Proconsul being amazed, commanded the beadle, in the midst of the theatre, thrice to cry: Polycarpus confesseth himself a Christian. At which saying, the multitude both of jews, and Gentiles, inhabiting Smyrna, shouted with a great rage: this is that Doctor of Asia, the father of the Christians, the overthrower of our Gods, who instructed many, that our Gods are not to be adored. To this they added an other clamour, craving of Philip Precedent of Asia, that he would let lose a lion to devour him, who answered: That this was not lawful, in so much that the game or stage striving of beasts was then finished. Then they cried with one voice that Polycarpus should be burned quick. It behoved that the vision should be fulfilled which he saw on his pillow, and prophesied of, to such as prayed with him at that present, saying: I must be burned quick, which was as soon done as spoken. For the multitude forthwith carried logs of wood, and sticks out of their shops, and baths. but specially the jews, served promptly (after their wonted manner) for that purpose. The fiery pile being prepared, he unapparelled himself, loosed his girdle, endeavoured to pull of his shoes, which before he did not, for that the faithful contended among themselves who could soon touch his body, at their farewell. for his good, and godly conversation, yea, before his grey hear grew, he was honoured of all men. In a short while all things necessarily required for the execution, were applied. And when as they would have nailed him to the stake, he said: nay suffer me even as I am. For he that gave me patience to abide this fire, will give me also an immovable mind, to persever within this fiery pile, without your provision, in pryntinge my body with nails. When they had heard that, they cease from naylinge, and fall a binding of him. His hands then being bound to his back, he like a notable ram, picked out of a great flock, fit for an acceptable burnt sacrifice unto Almighty God, is offered, saying: O Father of thy well-beloved, and blessed son jesus Christ, through whom we have known 
The prayer of Polycarpus at his Martyr doom.  thee: O God of the Angels, and powers, and of every living creature, and of all sorts of just men, which live in thy presence: I thank thee that thou hast graciously vouchsafed this day, and this hour, to allot me a portion, among the numbered of Martyrs, among the people of Christ, unto the resurrection of the everlasting life, both of body, and soul, in the incorruption of the holy Ghost, among whom I shall be received in thy sight this day, as a fruitful, and acceptable sacrifice, as thou hast heretofore prepared, often revealed, and now fulfilled, most faithful God which canst not lie. Wherefore for all things I praise thee, I bless thee, I glorify thee, through the everlasting high Priest jesus Christ, thy well-beloved son, to whom with thee, and the holy Ghost, be all glory world without end, Amen. When that he had pronounced this Amen, and finished 
Polycarpus burned.  his prayer, the executioners set the pile a fire. The flame vehemently flashed about, terrible to the sight, showed no doubt of purpose to such as were preserved to publish the same to the posterity. For the flamye fire, framing itself after the form of a vault, or the sail of a ship, with the blustering blasts of wind, compassed the filling body of the Martyr within placed, as with a wall, and that which was in the mids of the same, was not as fiery, skorched, or burned flesh, but as gold or silver tried in the furnace. For it seemed to our senses, a fragrant, & sweet smell, as of frankincense, or some such like precious perfume. At length when the cruel persecutors perceived the fire not to consume his body, they called for a tormentor, and gave him charge, to lance him in the side with a spear, which when he had done, such a stream of blood issued out of his body, that the fire was therewith quenched, so that the whole multitude marveled, such a pre-eminence to be granted (in respect of the Infidels) among the faithful and elect people of God, of which number this Polycarpus was one, a right Apostolic, and prophetical doctor of our time bishop, of the Catholic church of Smyrna, for all that he spoke, either is already, or shallbe hereafter fulfiled. But the envious, subtle and malicious adversary of just men, seeing the glory of this Martyr so great, and his unblamable conversation from the beginning to be crowned with incorruption, and to receive an incomparable reward: procured that his body should perish from among us, for there were many that endeavoured and fully purposed to have been partakers of his blessed body by burial, many pricked forwards Nicetes, the father of Herode, and his brother Dalces, to move the proconsul, not to deliver unto the Christians his body lest that (saith he) they leaving Christ, fall a worshipping of him. This they said, when the jews egged, and urged them forewardes, which continually watched us least that we snatched him out of the fire, being ignorant of this, that we can never forsake Christ, which died for the salvation of the whole world: that we can worship none other. for we worship Christ 
The Christians worship God & reverence his Martyrs.  as the son of God, the Martyrs we love, as disciples, and followers of the Lord, and that worthily for the invincible good love they bear, to their King, and master, whose companions and disciples we desire to be. when the Centurion perceived the sedition of the Iewes he caused the body to be laid in the mids after their accustomed manner, to be burned. So we gathered his bones, more precious than pearls, and better tried than gold, and buried them in the place that was fit for the purpose, where god willing, we being gathered together, the Lord will grant that with joy and gladness, we may celebrate the birth day 
Why the passions of martyrs are celebrated.  of his martyr, both for the remembrance of such as have been crowned before, and also to the preparation, and stirring up of such as hereafter shall strive. Thus it happened unto Polycarpus that was martyred at Smyrna, together with twelve others out of Philadelphia, who only among all the rest is so remembered, that the Gentiles every where spread his fame far and nigh.  
Such was the end of the blessed Apostolic Polycarpus, published in writing by the brethren of the Church of Smyrna in the aforesaid Epistle, where is also contained the martyrdom of sundry others, that suffered then with Polycarpus, whereof one Metrodorus 
Metrodorus burned. Pionius burned.  suspected of the heresy of Martion was burned with fire, and consumed to ashes. And among the Martyrs of that time, there was one Pionius, very famous, who for his protestations and liberty of speech and Apologies for the faith both in the presence of the people and Magistrates: for his godly sermons, and comforting persuasions of such as fainted in persecution: for his consolation unto such as were imprisoned: for his exhortations unto the brethren resorting unto him: for his constancy in his manifold, and grievous torments and afflictions: for his patience in the fiery pile flashing about: and last of all for his quiet death: is highly commended, 
Eusebius wrote a book of Martyrs which is not extant. Carpus, Papylus, Agathonica, martyrs.  and published to the praise of God, in that book of ours which containeth his martyrdom, Whereunto I refer the reader. Also there are extant other monuments of certain Martyrs that suffered at Pergamus, a City of Asia. As of Carpus, Papylus, and Agathonica a woman, who after their notable confessions, suffered glorious martyrdom.   

CAP. XVI.  
Of the martyrdom of justinus a Christian philosopher,  
AT that time justinus of whom we made mention before, when he had dedicated a book in the defence of our doctrine, to the foresaid Emperors was crowned with martyrdom by the malicious means of Crescens the philosopher, professing in life and learning the sect of Cynics, for justinus in open disputations, and public conference had with this philosopher, bore away the bell which tended to the shortening of his life, and the hasteninge of his end. This thing did this famous philosopher in his foresaid Apology foresee and signify in these words. I look for no other thing than this, but that I be betrayed of some one of them called philosophers 
justinus martyr Apolog. 2. , or knocked in the head with a club by Crescens, no philosopher in deed, but a stately jangler. It is not requisite that we call him a philosopher, which of ignorance reporteth that the Christians are impious and irreligious, to the end he may please and flatter such as are overshadowed with the mist of error and darkness. For either he impugneth the doctrine of the Christians which he hath neither readd nor known, then is he full of malice & far worse than idiots that always beware they reason not of unknown matters, lest they bear false witness: or else he readeth them, but understandeth not the mystery and majestical meaning thereof, or if he understand, he doth it that he be not taken for such a one, then is he again far more wicked, and spiteful, the bondslave of vainglory, and brutish fear: for I would have you well to understand, and to recount my tale for truth, that I have proposed certain questions, and demanded certain interrogatoryes of him, wherein I have found and know rightwell that he knoweth nothing. If that these conferences have been neither bruited, neither blazed in your hearing: I am ready again to rehearse the same unto you. This will be a Princely part and a worthy work, for your honour to hear. If you knew both what I demanded, and what he answered: you would soon give sentence, that he is altogether ignorant in our doctrine. Or if he knoweth it, he dareth not utter it for fear of his auditors, and hereby to be proved (as I said before) no philosopher, but a flatterer, contemning that which Socrates highly esteemed. No man's fond, vain, or foolish humour with flattery to be fed. Thus far justinus. And that he perished through the practice of Crescens, Tatianus a man instructed from his youth up in profane literature, and praised very much for the profit he took therein, testifleth in his book against the Gentiles writing thus: The famous philosopher justinus said very well, that the 
Tatianus lib. contra gentes.  philosophers than were to be likened to thieves. A little after he saith: Crescens being newly come unto that great City passed all men, in that unnatural, and shameful sin of Sodom, defiling himself with mankind, inferior to no man in covetousness, taught, that death was not to be feared, yet he was so fearful of it that he procured justinus death for a great mischief, pouring out the poison of his malice, because that he preaching the truth reprehended the philosophers, for gluttonous and deceitful persons. such was the cause of justinus martyrdom.   

CAP. XVII.  
Of the Martyrs mentioned in the Apology of justinus.  
THe same justinus before he suffered, remembered in his Apology, such as were martyred before him, very pertinent for this our purpose, writing thus: A certain woman there 
justinus in his Apology reporteth a certain history of a man & his wife.  was married unto an husband wholly given unto lascivious life and lewdness, whereunto she herself was in times passed addicted, who when she had learned the doctrine of Christ repented her of her former life, and embraced chastity, and exhorted her husband likewise to repent, expounding unto him the doctrine which threatened unto intemperate, and beastly livers everlasting punishment, of endless fire. But he nevertheless altogether set upon the same lewdness, separateth by his unlawful means his wife from him. for she said that it was thenceforth unlawful for her, to use company at bed, and at board, with that man, who contrary unto the law of nature, beyond all right and reason, sought means to satisfy his filthy lust and therefore would be divorced from him. But through the persuasions of her friends, she revoked her sentence, & changed her mind, who counseled her, a little while quietly to live together that there was great hope at length of his repentance: refrained herself and continued with him in wedlock. When her husband was gone to Alexandria, and there known to have practised far more lewd facts, lest that she should be made partaker of his wicked facts and heinous offences by continuing in his company at bed and board, in the bond of matrimony: she made a bill of divorce (as we term it) she was separated and went away from him. Then this good man (when he should have rejoiced that his wife which 
Ironia.  of old was slandered of her servants and accused of her lewdness: which of old was given to drunkenness, and all kind of spite: now had renounced her former life, and exhorted him to the same repentance with her, whom she divorced because he kept other company) accused her that she was a Christian. And she gave up a supplication unto thee (o Emperor) humbly requesting, that she might first dispose her household affairs, & after the disposition and ordering thereof, to answer unto that which she was accused for, the which thing thou didst graciously grant, but he (her husband sometimes) having no colour, nor cloak, to accuse his wife: bent his bow and leveled thus at Ptolomaeus, who instructed her in the Christian faith, & endured torments under Vrbicius the judge. He had to his friend the Centurion, whom he persuaded to imprison Ptolomaeus: to entreat him roughly withal: & to demand of him if he were a Christian. which when Ptolomaeus, one that was zealous for the truth, no flatterer, no dissembler, 
Ptolomaeus martyred.  had confessed himself to be: the Centurion cast him into prison where he was long punished. afterwards being brought before Vrbicius, of this only he was examined: if he were a Christian, whose conscience bearing him witness of no crime, but in a just cause: confessed that he had preached the true, and heavenly doctrine of Christ. For he which denieth himself to be that man he is, either condemneth that which is in him by denial: or knowing him unworthy and estranged from the matter, refuseth to confess: where of neither is found in a true Christian. And when Vrbicius commanded that he should be brought forth: one Lucius (that was also a Christian) seeing the sentence given contrary to all reason, said to Vrbicius What reason is it (O Vrbicius) that thou shouldest condemn this man for confessing the name of Christ: which hath committed neither adultery: neither fornication: neither manslaughter, neither theft: neither robbery: neither any wicked offence, that he may justly be charged withal. Thy judicial sentences do become neither Pius the Emperor: neither the philosopher the son of Caesar: neither the sacred Senate. Vrbicius answering nothing to these things said to Lucius: and thou seemest to me, to be such a one. Lucius answered: I am so, and he commanded him forthwith to be brought forth to the place of execution. For this, Lucius thanked 
Lucius martyred.  him, & said that by this means he should be delivered, from such wicked masters, & go unto a gracious God, his father, and King. After this a third stepped forth which suffered the like. In the end justinus concludeth with the rehearsal of that which we remembered before, saying: And I look for no other, then that I be betrayed by some one of them, that are called philosophers.   

CAP. XVIII.  
Of the works and writings of justinus  
IVstinus hath left unto the posterity many monuments, of his instructed mind, and right understanding: full of all kind of profit, unto the which we refer the studious readers, and withal we will note such as came to our knowledge. first: a supplication unto Antoninus Pius: and his sons: and to the Roman Senate: in the defence of our doctrine. Again: an Apology unto the said emperors successor, by surname Antoninus Verus, whose time we presently do prosecute. He wrote also against the Gentiles: where at large he disputeth many questions, both of ours, and the heathenish philosopher's doetrinet of the nature of spirits, altogether impertinent for this our present purpose. He wrote an other book also against the Gentiles, entitled a confutation or reprehension. After that of the monarchy of God, collected not only out of the sacred Scriptures, but also out of profane writers. Next one entitled: Psaltes. An other: of the soul, as by way of annotation, alleging diverse questions, and many opinions of the heathen philosophers, differing the consutation and his definitive sentence, until an other place. Lastly of all he wrote a dialogue against the jews disputing at Ephesus with Tryphon, than a famous Doctor among the jews, where he declareth how the mercifulness of God brought him to the knowledge of the true faith: how he diligently studied philosophy: and earnestly sought after the truth. In that dialogue of the jews, declaring their spite against the doctrine of Christ he inveigheth against Tryphon thus: You have not only hardened yourselves from repentance, but have sent chosen men from jerusalem, which should pass through out the world, and pronounce: that there was a certain Christian Heresy sprung, slandering us as the rest do, which know us not, so that thereby you proved yourselves authors of falsehood, not only to 
The gift of prophecy was in justinus, and Irenaeus times Irenaeus li. 5. Irenaeus li. 4. cap. 14. Erasmus not without cause suspecteth this opinion of Irenaeus in his prologue to the five book of Irenaeus. Anno Domini. 171. Soter b. of Rome. Agryppas' bishop of Alexandria. Cap. 20. after the Greek. Teophilus b. of Antioch Cap. 21. after the Greek. Egesippus. Dionysius. Pinytus. Philippus. Apolinarius Meliton. etc. Cap. 22. after the greek.  your own people but to all other nations. He writeth also, how that unto his time the gift of prophecy flourished in the Church. He remembered the revelation of john, plainly affirming: that it was the Apostles, he allegeth many places of the prophets, charging Tryphon: that the jews razed them out of the Bible. It is reported he wrote many other things, well known unto diverse of the brethren. His works of old, were in great reverence, Irenaeus in his fourth book remembreth him, saying: justinus writing against Martion saith very well. Nether would I have believed in the Lord, if he had showed any other God, besides the maker of all things. And in his first book: justinus said well that before the coming of our Saviour, S●than durst not blaspheme God, in so much he knew not certainly of his condemnation before that tyme. These things were needful to be noted: that the studious might earnestly embrace his works. so far concerning justinus.   

CAP. XIX.  
The succession of Bishops in Rome, Alexandria, and Antioch.  
IN the eight year of the said emperors reign, when as Anicetus had been bishop of Rome eleven years: Soter succeeded. And in Alexandria after that Celadion had governed fourteen years: Agryppas came in place* In the Church of Antioch Theophilus was the sixth from the Apostles: Heros the fift: Cornelius the fourth.   

CAP. XX.  
What ecclesiastical persons flourished at that time  
IN those days Egesippus flourished in the Church, one of the most ancient: and Dionysius bishop of Corinthe: and Pinytus bishop of Creta: Philippus: Apollinarius: Meliton: Musanus: Modestus: but specially Irenaeus. of all which number, there are monuments left in writing unto the posterity of their Apostolic traditions and sound faith.   

CAP. XXI.  
By the report of Egesippus he declareth what uniform consent in religion, there was in that age, and who of old were authors of sects and heresies.  
EGesippus in his five books, left unto the posterity a full remembrance of him, where he declareth that coming to Rome, and conferring with many bishops: he found them all of one mind, and the same doctrine: we have also to understand of the worthy report alleged by him touching the Epistle of Clemens, written unto the Corinthians saying: The church 
Egesippus.  of Corinthe remained in the pure and right rule of doctrine, unto the time of Primus bishop there, with whom (meaning the Corinthians) sailing to Rome, I conferred: and abode many days: and was comforted very much by reason of them and their doctrine. Being come 
Thebulis through ambition became an heretic. Simon. Cleobius. Dositheus. Gorthaeus. Masbothaei. Menandrianists. Marcionists. Carpocratians. Valentinians Basilidians. Saturnilians. Essaeans. Galilaeans. Hemerobaptists. Masbothaeans Samaritans. Saducees. Pharisees. The Gospel after the Hebrews, and Syrians. proverbs of Solomon. Apocrypha published by heretics. Cap. 23. after the greek.  to Rome, I stayd there until that Anicetus was stalled bishop, whose Deacon was Eleutherius whom Sother succeeded, and after him Eleutherius. In all their successions, and in every one of their Cities: it is no otherwise then the law, and prophets, and the Lord himself preached. The same author reciteth the originals of the heresies in his time writing thus: After that jacobus justus, had been martyred, in such sort as Christ himself was put to death this uncle Simon Cleopas was chosen bishop, whom all preferred, because that he was the Lords second kinsman, wherefore they called that church a pure virgin, for as yet the devil had not sown there any corrupt seed of false doctrine. But Thebulis because he was not chosen bishop, went about to corrupt the same, being partaker of the seven heresies where of one is Simon, of whom the Simonianis: and Cleobius, of whom Cleobiani: and Dositheus, of whom Dositheani: and Gorthaeus, of whom Gorthaeani: and Masbothaei, of whom sprung the Menandrianists: Marcionists: Carpocratians: Valentinians: Basilidians: and Saturnilians, whereof every one hath set abroach, a proper & several opinion. Of these sprang the false Christ's: the false prophets: the false-apostles: renting a sunder the Church with their false doctrine directed against God, & Christ our Saviour. The same author describeth likewise that old heresies of the jews, saying: There were in the time of the circumcision sundry sects among the children of Israel, varying in opinions, & set opposite against the tribe of juda, and Christ, namely these: the Essaeans: the Galilaeans: the Hemerobaptistes: the Masbothaeans: the Samaritans: the Sadduces, the Pharisees. diverse other things he writeth of, the which have been partly remembered of us before, and applies to their proper and peculiar places. Afterwards he maketh relation of the Gospel after the Hebrewes, and Syrians, and severally of certain Hebrew dialectes: and that by means of the Hebrewes, he attained unto the Christian faith: with a recital of other unwritten traditions of the jews. Moreover Egesippus, and yet not only he but also Irenaeus, with the whole assembly and company of the elders: have termed the proverbs of Solomon, wisdom itself, replenished with all kind of virtue and godliness, and by occasion, reasoning of the Scriptures called Apocrypha he said that in his time, diverse of them were published by Heretics. hereof thus much, now to that which by order of history we are bound unto.   

CAP. XXII.  
Of Dionysius Bishop of Corinthe, and his Epistles.  
FIrst we have to speak of Dionysius, who being bishop of Corinthe freely communicated his divine and godly labour and industry not only to such as were his charge, but also to strangers, showing himself most profitable unto all people, by those, Catholic epistles which he directed unto the Churches. of which numbered is that epistle written by him unto the Lacedæmonians: containing the right institution of christian peace, & unity, Moreover his epistle writ unto the Athenians stirreth the minds of faithful men unto the embracing of the truth, and evangelical conversation of life: reprehendeth the gainsayer & despisers thereof: chargeth diverse of them, that they were now in manner fallen from the faith: although Publius there bishop 
Publius a Martyr. Quadratus Dionysius Areopagita 1. b. of Athens.  in their time had there been martyred. He remembreth Quadratus the successor of Publius (after his martyrdom in the bishopric) & testifieth of him, that by his means they were united, and stirred to the faith. He showeth moreover how that Dionysius Areopagita converted unto the faith, according unto that which is written in the Acts of the Apostles: was by Paul placed the first bishop of Athens. There is extant also an other epistle of his unto the Nicomedians, where repugninge the heresy of Martion: he fortifieth the right rule of faith. And unto the Church of the Gortynenses, together with other congregations throughout Creta he writeth: commending Philip there bishop, for that the Church committed unto his charge was beautified and bedecked 
Philip.  by the proof of many virtuous properties: warning withal that they should avoid the wilfulness of perverse heretics. And writing to the Church of Amastris together with the rest throughout Pontus: he mentioneth Bachilides, and Elpistus, at whose instant motion he wrote: 
Bachilides. Elpistus. Galma.  and Galma there bishop: interlacing expositions of sundry places of Scripture. He admonisheth them at large toutching marriage and virginity: commanding also to receive after repentance such as fell, how soever it happened, either of purpose, or by heretical persuasion. Unto this there is annexed an epistle unto the Gnosijs, where their byshope Pinytus is admonished not to charge 
Pinytus. Vowed chastity forbidden.  necessarily the brethren, with the grievous burden of vowed chastity: but to have consideration of the frail imbecility of many natures. unto the which epistle Pinytus making answer extolleth & commendeth Dionysius, yet again by way of admonition requireth, that stronger meat being delivered, he feed the flock committed unto his charge, with more absolute and profound doctrine, lest that they lingering in their milksop, and smooth exhortations, wax old through negligence, in childish nurture. In the which epistle of Pinytus the right rule of faith: diligent care for the salvation of his flock: discretion also & understanding of holy scripture, is lively set forth. last of all there remaineth an epistle of Dionysius unto the Romans, namely unto Soter their bishop 
Dionysius writeth of the Romans then: if he were now to write he could tell an other tale.  whereof if we allege some part it shall not seem impertinent, where he commendeth the Roman manner observed unto the persecution of our time, writing thus: It hath been your accustomed manner, even from the beginning: diversely to benefit all the brethren, and to send relief throughout the city, supplying the want of the poor by refreshing them in this sort, and specially the want of the brethren appointed for slavish drudgery, and digging of metals, you Romans, of old do retain the fatherly affection of Rome, which holy Soter your bishop not only observed, but also augmented, ministering large and liberal relief to the use of the saints: embracing lovingly the converted brethren, as a father doth his sons, with exhortation of wholesome doctrine. Here also he remembreth the epistle of Clemens written to the Corinthians, showing the same of ancient custom, to have been read in the Church, for thus be writeth 
Dionysius readeth in the Church of Corinthe the epistle of the Church of Rome, and of Clemens. Dionysius complaineth that heretics corrupted his epistles. Cap. 24. after the greek.  We have this day solemnized the holy sunday, in the which we have read your epistle & always will for instructions sake, even as we do the former of Clemens written unto us. The same author reporteth of his own epistles that they were patched, & corrupted in these words: When I was entreated of the brethren to writ, I written certain Epistles, but the messengers of Satan have sown them with tars, pulling away some, putting to other some, whose condemnation is laid up for certain. no marvel then though some endeavoured to corrupt the sacred Scriptures of God, when as they went about to counterfeit such writings of so small authority. Yet be sides all these, there is found an other epistle of Dionysius to Chrysophora a faithful sister, where, as it was most meet, he ministereth unto her spiritual food convenient for her calling. thus much touching Dionysius.   

CAP. XXIII.  
Of Theophilus' bishop of Antioch, and his works  
OF Theophilus bishop of Antioch before mentioned: there are found three books of Elemental 
Theophilus.  Institutions, dedicated unto Antolicus. again an other entitled: Against the heresy of Hermogenes, where he allegeth many testimonies out of the revelation of Saint john. there are also certain other books of his, entitled: of Institutions, but there was never no greater plague or pestilence, than the poison of heretics: which then infected after the manner of tars, the true seed of Apostolic doctrine. whom the pastors of the Churches repelled from the flock of Christ, as if they had been certain savage beasts, partly by adinomtions & exhortations unto the brethren: partly also by encountering with the heretics themselves: sometimes disputing and questioning with them face to face, to the utter overthrow of their trifling fantasies & sometimes by their written commentaries, diligently confuting by way of reprehension their fond opinions. Among whom Theophilus together with others which then laboured against them, was counted famous, who also wrote a book leaveling at Martion, the which we know together with the rest, at this day to be extant. after the disease of this Theophilus, Maximinus being the 
Maximinus b. of Antioch Anno Domini 179. cap. 25. after the greek  7. from the Apostles, succeeded him in the Church of Antioch.   

CAP. XXIIII.  
Of Philip bishop of Gortyna, Irenaeus, and Modestus.  
PHilip whom by the report of Dionysius we have learned to have been bishop of the Church 
Philip. Irenaeus. Modestus.  of Gortyna: wrote a most exquisite tract against Martion. so did Irenaeus, and Modestus which of all others chief detected his error unto the world. so did sundry other learned men, whose books are yet to be seen with diverse of the brethren.   

CAP. XXV. 
Cap. 26. after the greek.   
Of Melito bishop of Sardis in Asia, and his works.  
About this time Melito bishop of Sardis, and Apollinarius bishop of Hierapolis flourished, 
Melito and the catalogue of his books  who both wrote unto the Emperor of Rome then reigning, several books, and Apologies, in the behalf of our faith: whereof these of Melito his doings, came to our hands 2. books of Easter. of Politic conversation, and the Prophets. of the church. of the sunday. of the nature of man. of the mould of man. of the obedience of faith of the senses. Moreover: of the body, and soul. also of our regeneration, or newbirth. of the truth. of the faith, and the nativity of Christ. likewise a book of his: of prophecy. of the soul, & body. of hospitality. And a book entitled: a key an other: of the devil. an other: of the revelation of Saint john, and of God incarnate. last of all a book dedicated unto Antoninus. In his book of Easter he declareth the time when he wrote it, beginning thus: In the time of Servilius Paulus proconsul of Asia, what time Sagaris suffered martyrdom, and the great stir was moved at Laodicea, tourchinge the 
Melito in his book of Easter. Sagaris martyred. Apece of the Apology of Melito unto the Emperor.  Sabaoth, which then by reason of the time fell out, these things were written of this book Clemens Alexandrinus made mention, in a several tract which he wrote of Easter, and purposely (as he testifieth himself) by occasion of Melito his book. In his Apology unto the Emperor he reporteth the things practised against the Christians, writing thus: The godly people grened, by reason of new edicts, published throughout Asia and before never practised: now suffer persecution. for impudent sycophants, & greedy gapers after other men's goods, having gotten occasion through those proclamations: openly rob and spoil, day and night, such as committee no trespass at all. And after a few lines he saith: If this be done through your procurement, let it stand for good. for the Emperor that is just, never putteth in practise any unjust thing, & we willingly will bear away the honour of this death, yet this only we humbly crave of your highness, that you (after notice and trial had of the authors of this contention) do justly give sentence, whether they are worthy of death & punishment, or of life and quietness. but if this be not your majesties pleasure, and the new edict proceed not from your power and authority, (which were not seemly to be set forth against barbarian enemies) the rather we pray you, that you despise us not, which are grieved and oppressed, with this common and shameful spoil. Again to these he addeth: The philosophy now in estimation amongst 
Christian religion began to be made manifest in the time of Augustus, for then Christ was borne.  us, first flourished among the Barbarians. for when as it flourished under the great dominion of Augustus, your forefather of famous memory, it fell out to be a most fortunate success unto your empire. For thence forwards unto this day, the Roman empire increased and enlarged itself with great glory, whose successor now you are, greatly beloved: and have been long wished for: and willbe together with your son continually prayed for. retain therefore this religion, which increased with the empire, which began with Augustus, which was reverenced of your ancestors, before all other religions. This was a great argument of a good beginning, for since that our doctrine flourished together with the happy beginning empire: no misfortune befell unto it from the reign of Augustus unto this day: but of the contrary all prosperous, and glorious, and gladsome, as every man wished himself. Only of all others Nero, & Domitian, through the persuasion of certain envious, & despiteful persons: were disposed to bring our doctrine into hatred. From whom this slander of flattering persons, raised against the Christians sprung up, after a brutish manner or custom. but your godly ancestors corrected their blind ignorance, and rebuked oftentimes by their epistles, their sundry rash enterprises. Of which number Adrianus your grandfather, is known to have written both unto Fundanus Proconsul, and Precedent of Asia, and to many others. And your father (yours, I say, in that you governed all things together with him) written unto the cities in our behalf, and unto the Larissaeans, Thessalonians, Athenians, and to all the Grecians: that they should innovate nothing, neither practice any thing prejudicial unto the Christians. but of you we are fully persuaded to obtain our humble petitions, in that your opinion, and sentence is correspondent unto that of your predecessors, yea and that more gracious, and far more religious. Thus as ye read, he wrote in the aforesaid book. And in his poem to his annotations of the old Testament, he reciteth the catalogue of the books of the old Testament, then certain & canonical (the which necessarily we have annexed) writing thus: Meliton unto the brother Onesimus sendeth greeting: 
Melito writeth unto Onesimus of the canonical Scripture of the old testament.  Whereas oftentimes (you being inflamed with earnest zeal towards our doctrine) have requested of me, to select certain annotations out of the law and prophets, concerning our Saviour, and our whole religion: and again to certify you of the sum of the books, contained in the old testament, according unto their number, and order of placing: now at length I (being mindful heretofore also of your petitions) have been careful to perform that you look for, knowing your endeavour, your care and industry in setting forth the doctrine of faith, marching forward with love towards God, and care of everlasting salvation, which you prefer before all other things. When that I traveled into the east and was there, where these things were both preached and put in practice: I compiled into order the books of the old testament, such as were well known, and sent them unto you, whose names are these: The five books of Moses: Genesis, Exodus, Leviticus, Numeri, Deuteronomium. Then jesus Nave, the judges, the book of Ruth, four books of kings, two of Chronicles, the Psalms of David, the proverbs of Solomon, the book of Wisdom, Ecclesiastes, the Canticles, job, Esay, and jeremy the Prophets. on book of the twelve prophets, Daniel, Ezechiel, Esdras. upon the which we have written six books of commentaries. Thus far Meliton.   

CAP. XXVI. 
These. 2. chapters in the Greek were one.   
Of the writings of Apollinarius, and Musanus.  
Although there were many volumes written by Apollinarius, yet these only came to our 
Apollinarius  hands. A book unto the foresaid Emperor. five books against the gentiles, 2. books of the truth. 2 books against the jews. and such books as afterwards he wrote against the Phrygian heresy, which not long after waxed stolen, than first budding out, when as Montanus together with his false prophetesses ministered principles of Apostasy. so far of him. 
Montanus the heretic. Musanus. Encratitis. Tatianus.  Musanus also spoken of before, wrote a certain excellent book entitled: Unto the brethren, lately fallen into the heresy of the Encratits, which then newly had sprung, and molested mankind, with a strange and pernicious kind of false doctrine, the author whereof is said to be Tatianus.   

CAP. XXVII.  
Of Tatianus and his heresy.  
WE mean that Tatianus, whose testimony a little before, we have alleged touching the renowned justinus, whom also we have reported to have been the Martyr's disciple. The same doth Irenaeus declare in his first book against heresies, writing of him and his heresy thus: Out of the school of Saturninus and Martion sprang the Heretics 
Irenaeus li. 1. cap. 30. 31. Saturniani. Marcionitae.  whom they call Encratits (that is to say continent persons) who taught that mariadg was to be abhorred, contemning the ancient shape and mould of man, framed of God and so by sequel, reprehending him that made the generation of man and woman. Again they have commanded abstinence from living creatures, for so they call them, showing themselves ungrateful towards God, which made all things for the use of man. They deny that the first man was saved and this blasphemy lately sprung up, Tatianus being original thereof. who 
Tatianus.  whilst that he was the auditor of justinus, revealed no such thing, but after his martyrdom, falling from the Church, & being puffed up with presumptuous estimation and self opinion of Doctorship, as though he passed all others: invented a self and a several character or manner of Doctrine. he dreamt of certain invisible worlds, with the Valentinians, preaching of 
Valentiniani.  marriage and corruption, and fornication as Martion, and Saturninus had done before, calling into controversy of himself the salvation of Adam. This doth Irenaeus write in the place before cited, and a little after thus: One Severus revived the foresaid heresy, and became an author 
Severus. Severiani.  unto his followers that of him they were called Severiani. These receive the Law, the Prophets and the Gospels: they expound names of holy Scripture, as pleaseth them best: they revile the Apostle Paul: they reject his Epistles: they deny the Acts of the Apostles. there first author was Tatianus, who patched together, I wots not what kind of mingle mangled consonancy of the Gospels and termed it Diatessaron, which as yet is to be seen of many. some report that he presumed 
Diatessaron.  metaphrastically to alter the words of the Apostle, correcting as it were the order of the phrase. He left in writing unto the posterity a great numbered of commentaries, but of all the rest that book of his, against the Gentiles is recounted famous, and taken for the best, and most profitable: 
Tatianus though an heretic yet wrote he a learned book against the Gentiles.  where mention is made of the former times, with a bold protestation, that Moses and the Prophets among the Hebrewes, were far more ancient, than the famous men among the Gentiles, and thus stood these things then.   

CAP. XXVIII.  
Of Bardesanes a syrian, and his books.  
Under the reign of the same Emperor, when heresies increased, a certain man in Mesapotamia by name Bardesanes, being very eloquent and skilful in logic: published in 
Bardesanes a Syrian.  writing in the Syrian tongue, Dialogues together with other books, against Martion, and other graundeheretickes. the which certain learned men (whereof he had then a great numbered to his disciples, his gift of utterance did so pass) translated from the Syrian into the Greek tongue, of which books, that dialogue entitled of Destiny, and dedicated unto Antoninus the Emperor, is of great force. The report goeth that he wrote many other books, by occasion of the persecution raised in those times. This man was first schooled by Valentinus, but afterwards reprehending and condemning his fabulous dreams: transformed and altered himself of his own accord embracing the sounder sentence, and yet scarcely so, washed he altogether away the spots of the former heresy. About this time Soter bishop of Rome departed this life. 
Anno. 179.    
The end of the fourth book.   

THE fift BOOK OF THE ECCLESIASTICAL HISTORY OF EUSEBIUS PAMPHILUS BISHOP OF CAESAREA IN PALAESTINA.  

The proëme.  
How that Eleutherius succeeded Soter in the see of Rome. the difference between the ecclesiastical and profane history. he purposeth to write of martyrs.  
SOter when he had been bishop of Rome eight years finished his mortal race, whom Eleutherius the twelfth from the Apostles succeeded. And then was it the seventeneth year of the reign of Antoninus Verus the Emperor. In which 
Eleutherius b. of Rome. Anno Domini. 179.  time sedition being raised throughout the Cities, and vehement persecution in all parts of the world increased against us: we may easily conjecture, how many milllions of martyrs suffered throughout the world, by such as happened unto one nation, which for most true and, everlasting memory, hath been thought worthy the writing, & is printed for the posterity. And although we have hereheretofore compiled a book of martyrs in most ample wise, reciting the catalogue of them, and yet not only the historical narration, but also interlacing matters of doctrine: nevertheless we mind not presently to omit any thing that may seem pertinent unto this our history which we have now in hand. Other historiographers have carefully considered, only to commit to letters warlike victories and noble triumphs against the enemies, valiant enterprises of captains, notable courage of armed soldiers, bespotted with blood and innumerable slaughters of tender sucklings, committed for country and substance sake: But this our history containeth a policy grateful unto God, most peaceable wars for the quietness of the soul, for the truth of conscience rather than trial for our country, for godly favour, rather than worldly friendship. It containeth the valiant constancy of champions, buckling and wrestling for the truth, the most victorious fortitude & triumphs against fiery fiends of hell, the upper hand of our unvisible adversaries, to be short it pronounceth for all these, crowns of everlasting memory.   

CAP. I.  
Of the martyrdom of Saints, and cruel persecution in France, under Antoninus Verus the Emperor.  
IT was the country of France, wherein the theatre of this wrestling (before mentioned) say. whose chief cities and most frequented in respect of the rest in the same region are Lions and Vienna. Through both which Cities the river Rhodanus doth run compassing that whole country. The holy Churches there, sent this letter touching their martyrs, unto the Churches throughout Asia and Phrygia, making relation of their affairs after this manner.  
The servants of Christ inhabiting Vienna and Lions Cities of France, unto 
The epistle of the french men unto the Churches of Asia, & Phrygia.  the brethren throughout Asia, and Phrygia, obtaining with us the same faith and hope of redemption: peace and grace and glory from God the father, and Christ jesus our Lord be multiplied.  
When they had premised certain things by way of preamble, they follow after in these words: The greatness of this our tribulation, the furious rage of the Gentiles against the Saints, and what things the blessed martyrs have suffered: we are able exactly, neither to express by word, nor comprehend in writing. The adversary with all might possible, applied himself showing tokens of his preparatives & disposed entrance to persecution, & passing throughout all places acquainted and instructed, his limbs, to strive against the servants of God: so that only we were not banished our houses, baths, and common market places: but altogether, every one of us straightly charged not to show his face. yet the grace of God withstood him, delivering the weakelinges, vphoulding certain others of the contrary, as sure and immovable pillars which through their sufferance were able not only to repel the violence of the despiteful adversary, but also to provoke him, patiently abiding all kind of slander, and punishment. To be short weyinge great torments for small trifles: they hastened unto Christ, declaring as truth is: that the passions of these present times, are not worthy of the 
Rom. 8.  glory, which shallbe revealed unto us. And first of all, they bore manfully all such vexations as the clustered multitude laid upon them: exclamations, scurginges, draggings, spoiling, stoninge, fettring, and the like whatsoever the heady and savage multitude accustometh to practise against their professed enemies. next being led unto the open market place, and examination had: they were comdempned in presence of the people by the Tribune, and the other chief potentates of the city, and cast into prison, until the presidents coming. After that, when they were brought before the precedent which had exercised all kind of extreme cruelty against us: Vegetius Epagathus one of the brethren having fullness of love towards 
Vegetius Epagathus martyred. Luke. 1.  God, and man, whose conversation was so perfect, Although a youngman, yet thought comparable with Zacharie the Priest, for he walked unblamable in all the commandments and ordinances of the Lord, and very serviceable towards his neighbours, having great zeal and fervency of the spirit of God: allowed not of the sentence unjustly pronounced against us, but with vehement motion required, that audience might be given him to plead for the brethren, that we had committed no impiety. which being denied him (for he was a noble man) of such as compassed the tribunal seat, and of the precedent rejecting this just petition, and only demanding whether he was a Christian: confessed it with a loud voice, and so he was received into the fellowshipe of the Martyrs and called the advocate of the Christians. for he having the spirit which is the comforter, in greater abundance than Zacharie, declared the fullness of love that was in him, in that he spared not his life, in the defence of the brethren. he was and is the true disciple of Christ, following the lamb whither soever he goeth. the other foremartyres stirred up by this example hasten themselves unto martyrdom, and are become livelier, and readier, accomplishing 
Ten fell in persecution.  the confession of martyrdom with all cheerfulness of mind. there were certain others found unready, less exercised, and as yet weak, not of ability to bear the burden of so weighty a combat. (in numbered ten): which fell through the frailty of the flesh, to our great heaviness and sorrowful lamentation, quaylinge the cherefullnes of others, which were not as yet apprehended, but accompanied the Martyrs, what torments soever befell them, and severed not themselves from them. Then trembled we all for fear, and that greatly because of the uncertainty of confessions: not terrified with any torments, but careful for the end, lest that any shrinked and fell from the faith. daily there were apprehended such as were worthy to fulfil the numbered of the fallen weakelinges: so that out of both these Churches as many as ruled and bore the greatest sway were taken, and executed, and withal certain of the Ethnics being our servants were taken, (for the precedent had commanded publicly, a general inquisition to be made for us) who being overcome by the subtle sleights of Satan, and terrified with the sight of the torments which the saints suffered, through the persuasion of the soldiers egginge 
slanders raised against the Christians.  them forewardes: feigned against us and reported: that we used the feastings of Thyestes' and the incest of Oedipus, with diverse other crimes which may neither godly bethought upon, neither with modesty be uttered, neither without impiety be believed. These things now being bruited abroad, every body was moved and incensed against us, in so much that they which for familiarity sake used moderation before, now were exceadingly moved and mad with us. than was that saying of our Saviour fulfilled, to weet: the time will come, when as every one that slayeth you, shall think that therein he doth 
john. 16.  God good service. then suffered the holy Martyrs such torments as tongue can not express. 
Sanctus a Deacon. Maturus a late convert.  And Satan provoked them with all might possible, to utter some blasphemy, greatly was the whole rage both of people, and presidente, and soldiers set against Sanctus, Deacon of the Church of Vienna: and against Maturus, lately baptised, yet a noble warrior: and against Attalus a Pergamenian, who was always a pillar and fortress of our faith: 
Blandina a woman. 1. Corinth. 1.  and against Blandina a woman, by whom Christ showed that those things which in the sight of men appear vile, base, and contemptible, deserve great glory with God, for the true love they bore towards him in deed, without boasting in show. when as we all quaked for fear, yea and her carnal mistress (which also was one of the persecuted Martyrs) very careful least that peradventure at the time of her answer, by reason of the frailetye of the flesh, she should not persevere constant: Blandina was so replenished with grace 
Blandina showeth great patience in her torments. Blandina confesseth herself to be a Christian. Sanctus showeth great patience.  from above, that the executioners which tormented her by turns, from morning to night, fainted for weariness, and ceased confessing themselves overcome: and that they were no longer able to plague her, with any more punishments: marveling, that as yet she drew breath having her whole body rend in pieces, and the wounds open: they confessing withal, that one of these torments was of force sufficient, to costher her life, much the more, so many, and so great. but this blessed woman, like a noble wrestler, was renewed at her confession, for as oft as she pronounced: I am a Christian, neither have we committed any evil: she was recreated, refreshed, and felt no pain of her punishment. Sanctus also bore nobly, and valiantly, yea above the strength of man all such vexations, as man could devise. when as the wicked in compass, by reason of his great passion, and torments, had well hoped to have hard some undecent, and uncomely speech, out of his mouth: his constancy was so great, that he uttered neither his own name, neither his kindred, neither the country whence he was, nor whether he were bond or free, but unto every question he answered in the Roman tongue: I am a Christian. thus confessed he often in stead of all 
Sanctus confesseth himself a Christian.  other things: of his name, and City, and kindred, neither could the gentiles get any other language of him. Wherefore the precedent and the tormentors were fiercely set against him. And when as now there remained no punishment unpractised, at length they applied unto the tenderest parts of his body, plates of brass glowing hot, which fried, seared, and scorched his body, yet he Remained unmovable, nothing amazed, and constant in his confession, being strengthened and moistened with the dew which fell from the celestial fountain of the water of life, gushinge out of the womb of Christ. his body 
A notable saying of Sanctus.  bare witness of the burning. for over all his body his flesh was wounded, his membres bescarred, his sinews shrinked, so that the natural shape and outward hew was quite changed, in whom Christ suffering, obtained inspeakable glory, conquering Satan and leaving an example for the instruction of others: that no torment is terrible where the father is beloved, no lamentation loathsome where Christ is glorified. when as the wicked tormentors a few days after, had brought him to the place of torment, and well hoped, that if they punished him now (having his whole body puffed up with swelling and festered wounds, so sore, that it might not be touched, no not with the least finger) they should overcome him, and prevail: or if that he died in torment, they should terrify the rest, and so warn them to take heed: none of all these happened unto him, but beyond all man's expectation, in the later torments his body was released of the pain, recovered the formershape, and the membres were restored to their former use, so that the second plague through the grace of Christ, was no grievous malady, but a present medicine. Again Satan going about blasphemously to slander us, procured Biblis a woman (one of 
Biblis a woman piteously tormented.  them which had fainted before) to be brought forth, supposing her frail and fearful mind, now to be quite altered from the Christian opinion, and consequently through her blasphemous denial, to be in danger of damnation: she then at the very hour of torment, returned unto herself, and waking as it were out of a dead sleep, by means of these punishments temporal, considered of the pains eternal in hell fire: and unlooked for, cried out unto the tormentors and said: how could they devour infants, which were not suffered to suck the blood of brute beasts. For that she confessed herself a Christian, she was appointed to take her chance among the Martyrs. when that these tyrannical torments were taken away of Christ, through the patience of the blessed saints: the devil invented other mischiefs, to weet: the imprisoning of the saints in deep and dark dungeons, fettring of them in the stocks, stretching their feet unto the fift bored chink, with other punishments which furious ministers full of develis he rage, are wont to put in ure, & practise, upon poor prisoners. so that many were stisled & strangled in prison, whom the Lord would have so to end this life, and to show his glory. The saints being thus sore wounded which seemed not 
Many of the Martyrs died in prison.  possibly to live, (if all man's help and medicine were applied, thereunto,) remained shut up in close prison, destitute of all man's aid, only comforted of the Lord, and confirmed in body and mind, so that they stirred up and cherished the rest. the younger sort that were newly apprehended, whose bodies had not before tasted of the lash of the whip, loathed the closeness of the prison, and were choked up with stench. blessed Pothinus to whom the 
Pothinus. b. of lions after great torments is cast into prison where after 2. days he departeh this life.  charge of the by shopes seae of Lions was committed being above four score and ten year old, weak of body, scarce able to draw breath: because of the imbecility of nature, creeping on apace and being strengthened with cheerfulness of the spirit, for the conceived joy of martyrdom which he desired: was brought forth before the tribunal seat, faint in body, for that he was old and sickly, his life being for this end reserved, that Christ by the means of it might triumph. he was carried of the soldiers & laid before the tribunal seat, accompanied with the potentates of the city, and the whole multitude, diversly shoutinge, as if he had been Christ, he hath given a good testimony: and being demanded of the precedent who is the God of the Christians, answered: if thou become worthy, thou shalt understand. after this answer he was cruelly handled, and suffered many stripes, for such as were nearest unto him pricked at him with the hand, and spurned him with the foot, reverencing his years nothing at all: and such as stood a far of, look what each one had in his hand, that was thrown at his head, and such as ceased from pouring out their poisoned malice, thought themselves to have greevosly offended, supposing by this means, to revenge the ruin of their rotten Gods. but he almost breathless is thrown into prison, where after two days, he departed this life. here was showed the great providence of almighty God, and the infinite mercy of jesus Christ, though very seldom outwardly appearing unto the 
A comparison or difference between such as fainted & such as continwed faithful in persecution.  brethren, yet never destitute of the power of Christ. and as many as fainted in the first persecution, were all a like imprisoned and partakers of the affliction, neither did they prevail or the denial profit them, it was thought a sufficient fault that they confessed to have been such: but these, as murderers, and heinous trespassers, were twice more grievously plagued. the joy of martyrdom, the hoped promises, the love towards Christ, and the fatherly spirit comforted the one company: the other, vexed in conscience, so that their outward countenance bewrayed there inward apostasy: they went cheerful, with a great majesty and grace, their fetters becominge them as the skirts of the new married spouses, garnished with sundry colours, and laid over with gold, and with all yielding a Christian fragrant smell, so that many supposed their bodies to have been outwardly perfumed: but the other all sad and sorrowful, as vile, and abject caitiffs, misshapen creatures, full of all deformity, derided of the Gentiles themselves, deserving death, as degenerating cowards, destitute of the most precious, & glorious, and lively name of Christiantie, with the sight hereof many were confirmed, so that suddenly being apprehended without stay protested their faith, not hindered with one thought of devilish persuasion. A little after in the said Epistle thus it followeth: After these things the forms of martydome are framed, and divided into diverse sorts, for of many fair coloured and sweet smelling flowers, they offered unto God the father, one well twisted, and compacted crown or garland. it behoved noble champions, having borne the brunt of so variable a combat, and gotten a magnifical victory, to triumph with an incorruptible crown of immortality. Maturus then, and Sanctus, and Blandina, and Attalus, were led unto the brute beasts, in the popular and public spectacle of the Heathenish inhumanity, even at the day appointed of set purpose by our men for so beastly a buckling. where again, Maturus, and Sanctus were diversly tormented, with all kind of punishments, as if they had suffered nothing before, yea rather (as it were with many new means) repellinge the adversary, they bear the victorious garland, suffering again all the wonted revilings, all the cruelty of the savage beasts, and whatsoever the outrageous multitude craved and commanded in compass, and above all, they patiently suffered the iron chair, where in their bodies boiled as in a frienge pan, filling such as were present with there loathsome savour of that fulsome froth neither were they thus contented but practised further to overcome the patient sufferance of the saints. neither could they get any other sentence of Sanctus, save that confession 
Maturus and Sanctus beheaded.  which he cried at the first. At length when that these saints hade endured this great and grievous trial, they were slain, after that all that, day long they had been made a spectacle unto this world, in that variable combat, as commonly it falleth 
Blandina hanged in gibbets so low, that the wild beasts might reach her.  out in equal matches. but Blandina was hanged in chains, an object for the wild beasts, to exercise their savage violence upon, no doubt so done by the ordinance of God, that she hanging in the form of a cross, might by her incessant prayer, procure cheerfulness of mind, unto the Saints that suffered: whereas they in that agony beholding with outward eye in their sister, him that was crucified for them, might persuade the faithful, that all such as suffer for Christ's sake, shall have fellowship with the living God. after that she had hung a 
Blandina is cast into prison.  long while, and no beast touched her, she is taken down, cast into prison, and reserved for further torment, that being conqueror of many combatts, she might provide for the crooked serpent, inexcusable condemnation, and animate the brethren unto cheerfulness, putting on as a small, a weak, and contemptible person, the great, the strong, and invincible champion Christ jesus, obtaining through her diverous, & manifold patience, the incorruptible crown of glory. Attalus also a famous man was greatly desired of the people unto punishment, who 
Attalus brought forth & clapped in prison.  being ready, and of a clear conscience, came forth, for he was notably exercised in the Christian profession, always a favourer, and furtherer of the truth. therefore when he was led in compass of the Theatre, with a scroll before him, wherein was written in the Roman tongue: This is Attalus the Christian: and the people had raged against him, the Precedent knowing that he was a Roman, commanded him to be imprisoned, and closely kept with the other prisoners, concerning whom he had written unto Caesar, and expected an answer. The mean time passing between, was neither vain, nor fruitless, for the infinite mercy of Christ jesus our Saviour, shined in the world, through their patience. the dead by the living were revived: the martyrs profited such as were no martyrs: the pure virgin, and mother the Church, was greatly comforted, and cherished, when as she recovered and received for living, such as 
Many that fell repent them again. Ezech. 16.  before she had lost as untimely births, and dead fruit. for many which before had fainted, by their means were now moulded, borne again, stirred up a fresh, learned to protest their faith, and now being quickened, and strengthened, having tasted of him which will not the death of a sinner, but is merciful unto the penitent: they come forth before the tribunal seat, ready to answer unto the interrogatories of the precedent. And because that Caesar had commanded by writing that such as confessed themselves Christians, should be executed, and such as renounced, should depart the frequented solemnity (which by reason of the concourse of the gentiles from every country, was about the beginning very populous) he brought forth from prison the blessed confessors into the open spectacle and presence of the people, to be scornfully gazed upon, and when he had again made inquisition of them, as many as he found to be privileged persons of Rome, those he beheaded, the rest he threw to be rend a sunder, & torn in pieces of wild beasts. Christ was greatly glorified in them which at the first denied, and at last, beyond all the expectation of the heathen, boldly confessed their faith. They severally were examined, to be set at liberty, but after confession they were coupled to the number of the martyrs. They tarried without which never had grain of faith, no feeling of the wedding garment, no sparkle of the fear of God, but rather through their wicked conversation blasphemed the way of God, as sons of perdition. All the other were coupled to the Christian congregation. & at the time of examination, Alexander a Phrygian borne, professing physic, 
Alexander a Physician comforteth the martyrs.  having dwelled in France many years, a man well known for his great zeal Godwardes, and boldness of speech (he was not without the gracious and Apostolic gift) stood hard by the tribunal seat, and nigh the examined persons, exhorting them to boldness of confession, by signs and tokens, so that by his sorrowing, and sighing, by his hopping, and skipping to and fro, he was descried of the standers by, and when the people in compass had taken in ill part, that they which before had recanted, again did confess: with one consent they cry out against Alexander, as author thereof. When the Precedent had urged him, and demanded of him what he was, he answered: I am a Christian. for which answer the Precedent allotted him unto the beasts, of them I say to be rend in pieces and devoured. The second day after, together with Attalus, he is brought forth, for the Precedent to gratify the 
Alexander torn in pieces of wild beasts.  people delivered him unto the beasts to be baited the second time. And when these had tasted of all the torments provided for them in compass of the scaffold, and suffered great pain, in the end they were put to death. of which number Alexander not once sighed, neither uttered any kind of speech, but inwardly from the heart talked with God. Attalus burning in the scalding iron chair, glowing hot, so that the savour of his broiled body filled their nostrils: 
Attalus fried to death.  spoke unto the multitude in the Roman tongue: behold this is to devour men, for we neither devour men, neither commit any other heinous offence. And being demanded what name God had, answered: God is not called after the manner of men. after all these things, upon the last day of the spectacles, Blandina, together with Ponticus, (a young man of fifteen years of age) was brought forth (which thing was daily used, to the end they might behold the torments of the rest) whom they compelled to swear, by their Idols names. but they constantly persevering in their sentence, and contemning their Idols, set the multitude in such a rage against them, that they tendered, neither pitied, the years of the young man, neither spared the woman kind, but plagued them with all punishment possible, & that in compass, compelling them now and then to swear, which when they could not bring to pass: Ponticus 
Ponticus of the years of 15. martyred.  being succoured of the sister in presence of the Pagans, who then beheld how that she exhorted and confirmed the young man: after that he had suffered all kind of bitter torment, yielded up the ghost. last of all blessed Blandina, like a noble mother, having exhorted her children and sent them before, as Conquerors unto the King, pondering with herself all the punishments of her children: hastened after them joying and triumphing at her end, as if she had been invited and laved to a wedding dinner, and not to be cast among wild beasts. after scurging, after buckling with wild beasts, after the broiling of her body as it were in a frying pan, at length she was wrapped in a net, and tumbled before a wild bull, which tossed her with his horns to and fro, yet had she no feeling of all these, 
Blandina beheaded.  her mind being fixed, and wholly set upon the conference which she had with Christ, in the end she was beheaded: the Pagans themselves pronouncing: that never any woman was heard of among them, to have suffered so many and so great torments. neither so did they cease from their cruelty and rage towards the Christians, for the savage and barbarous gentiles being provoked by a furious and beastly fiend, could not quiet themselves, but that their furious rage, practised an other kind of malicious spite upon the dead carcases. neither were they pleased in that they were overcome, and void of natural feeling and sense, but proceeded further, like brute beasts, both Precedent and people were furiously provoked, 
Apocalyp. 22.  prosecuting us with like hatred, that the Scripture might be fulfilled, which saith: he that is wicked, let him be wicked still, and he that is just, let him work righteousness still. for as many as were choked up with the noisome stench of the prison, were thrown to be devoured of 
Dead carcases thrown unto dogs  dogs, charging a continual watch, day and night, that none of them should be buried of us and they gathering together the relics of the Martyr's bodies, some undevoured of beasts, some unburned by fire, partly torn, and partly burned, with the heads and stumps of others uncovered with earth, committed them for the space of many days, unto the custody of soldiers. others fretted and fumed, snarling at them, with the gnashing of their teeth, seeking further revengement of them. others derided and skoffed them, magnifying their Idols as causers of this our calamity. And such as were of a milder nature and somewhat sorrowed at our suffering, vehemently reviled, and said: where is their God? and what profited them this religion, which they preferred before their lives? and such was the variable and devilish disposition of the infidels, to our great sorrow, because that it was not lawfully permitted for us, to bury the dead bodies of the Martyrs. neither stood the night unto us in any stead for that purpose, neither would the keeper's bow for money, neither bend at our prayer, but kept the bruised carcases of the Saints, as if some great commodity grew unto them, by keeping them unburied. Again after a few lines, thus they writ: To be short, after that the bodies of the blessed Saints had been every kind of way spitefully, and scornfully entreated, lying whole six days along unburied, at length they were burned to ashes, the ashes also they gathered & scattered 
The ashes of the burned bodies were thrown into the river Rhodanus to take away the hope of the resurrection.  in the river Rhodanus which passed by, so that no jot, or relic thereof should longer remain upon earth. this they did to the end they might overcome God, and hinder the reviving of the Saints. lest that (as they said) there should be any further hope of the resurrection, whereof (say they) the Christians being fully persuaded, bring amongst us strange, & new religion, they contemn punishment, & hasten themselves cheerfully unto death. Now let us see whether they can rise, and whether their God can help, and deliver them from our hands.   

CAP. II.  
How the blessed Martyrs of God, received after repentance, such as fell in persecution.  
SUch were the calamities which happened unto the Churches of Christ, under the said Emperor, whereby me may conjecture by all likely hood, what befell unto other provinces. neither shall it be amiss, if out of the same epistle we allege farther testimony, concerning 
The French men writ thus of their martyrs. Philip. 2.  the mercy and meekness of the foresaid Martyrs, written in this manner: They were such followers of Christ (who when he was in the form of God, thought no robbery to be equal with God) that being set in such a glory, they suffered torments, neither once, nor twice, but often, and again being rescued from the beasts, having the print of hot irons, and scars, and wounds in their bodies, neither called they themselves Martyrs, neither permitted others so to term them. but if any of us so named them in our epistles, they sharply rebuked us, they 
The suffering of Christ is rather to be termed λύτρον redemption. 1. Pet. 1. then μαρτύριον martyrdom. Who be martyrs and who confessors.  attributed the name of martyrdom with full mind unto Christ, who was the faithful and true Martyr, the first fruits of the dead, the guide unto life. they called to mind their miserable torments, which ended the race and course of this life with blessed martyrdom, and said: They now are Martyrs, whom Christ vouchsafed to receive unto him by confession, and through the passage of this persecuted life, to seal their martyrdom among the number of the blessed Saints: but we are mean, and base, and humble confessors. they beseached the brethren with waterish eyes, and wet cheeks to pray incessantly for their happy ends. they expressed lively the power of martyrdom, while they resisted the Heathens with liberty and boldness, showing their noble courage through patience, their constancy without fear, or trembling, and being called Martyrs of the brethren, refused it with the fullness of the fear of God. And a little after, thus they write: they humbled themselves under the mighty hand of 
1. Pet. 5.  God, by the which they are now highly exalted: they rendered unto all men an account in the defence of their faith: they accused none, loosed all, and bound no man: they prayed for their persecutors after the example of Stephan, that perfect Martyr, which said: Lord lay not this 
Act. 7.  sin to their charge, if he prayed for them that stoned him, how much more for the brethren? Again, a little after they say: the greatest combat they had with him (meaning the serpent) was for the sincerity of love. so that the roaring lion being foiled before, now quickened and stirred up such as he thought to have had devoured. they showed no insolent atrogancye towards 
They receive after repentance such as fell in persecution.  them that fell, but ministered unto such as wanted of their abundance, being affectioned with motherly pity and compassion towards them: and shedding many tears unto God the father for their sakes, they craved life, and he granted it them, which life they communicated to their neighbours: and so they passing as Conquerors in all things, embracing peace, and shewing the same unto us, departed this life with peace, and posted unto the heavenly & celestial paradise: leaving no grief behind them unto the mother, no sedition or war unto the brethren: but joy, and peace, and concord, and love. I suppose these things not to be unprofitably spoken of us, touching the love of the blessed Martyrs towards the brethren that fell, whereby we may note the unnatural, and merciless minds of such as after these examples grievously afflict the members of Christ.   

CAP. III.  
Of the vision that appeared unto Attalus the Martyr in his sleep.  
THe same epistle of the foresaid brethren, containeth an history worthy of memory, which without let of the envious, may be laid down to the knowledge of the Reader, and it is thus: There was among them one Alcibiades, who lived beastly and miserly, feeding only 
The Frenchmen in their foresaid epistle writ thus also of Alcibiades.  on bread and water. When he had so determined with himself to live in prison, it was revealed unto Attalus after his torment on the Theatre: that Alcibiades behaved not himself aright, in that he used not the lawful creatures of God, and thereby also gave an occasion of falling unto others, hereof when Alcibiades was persuaded, he used all indifferently, and praised God. for they were not destitute of the grace of God, but had the holy Ghost for their director. 
Montanus Theodotus and Alcibiades (not the former) false prophets.  of these things thus much. When as Montanus, and Alcibiades, and Theodotus, then fresh, and first of all, of many throughout Phrygia, were thought to be endued with the gift of prophecy, (for many other miraculous operations, wrought by the divine power of God in many places, persuaded them that these had also the gift of prophecy) and because of them, sedition was raised: again, the brethren inhabiting France, laid down in writing, their godly and Catholic censure of them, and withal, alleged sundry epistles of the holy Martyrs that suffered among them, which (being in close prison) they had written unto the brethren throughout Asia, and Phrygia, in the which also they called and provoked Eleutherius then Bishop of Rome, to the defence of the Ecclesiastical peace.   

CAP. FOUR  
The Martyrs in France commend Irenaus Bishop of Lions, by their epistle unto Eleutherius Bishop of Rome,  
THe same Martyrs highly commended Irenaeus, minister of the Church of Lions, unto the foresaid Bishop of Rome, as their own words declare in this manner: Father Eleutherius 
The Martyrs in France to Eleutherius b. of Rome in the commendation of Irenaeus b. of Lions.  we wish you health in all things, and always in God. We have requested: Irenaeus our brother & fellow labourer, to deliver you these letters, whom, we pray you to accept of, as a zealous follower of the will of Christ. for if we understood that any man's degree yielded forth, and delivered righteousness unto the graduate, namely as being minister of the Church, which this man is, we would have chief commended this in him. To what end should I now out of the same epistle, rehearse the catalogue of Martyrs, I mean of them which were beheaded, and of them which were devoured of wild beasts, and of them which died in prison, and the number of those confessors, who then as yet lived? for if any man be disposed at large to read thereof, let him take in hand my book of Martyrs, where the collection thereof is imprinted. 
Eusebius wrote a book of Martyrs, which is not extant.  these things were after this manner in the time of Antoninus the Emperor.   

CAP. V.  
How that God in great necessity sent rain at the faithful Christian soldiers prayers, unto the host of Marcus Aurelius a Heathenish Emperor.  
THe histories do record, that when his brother Marcus Aurelius the Emperor, warred 
Marcus Aurelius the brother of Antoninus.  against the Germans and Sarmatians, his host in manner perished with thirst, so that he witted not what to do: and that the soldiers of the legion called Melitana, moved again & again with faithfulness towards their Prince, bowed down upon their bare knees (as our accustomed manner of praying is) in the midst of the army, turning them to the enemies, and made supplication unto God. When as this sight seemed strange unto the enemies, there was showed a 
The Christian soldiers do pray for rain, immediately it lightened & rained.  far more strange spectacle, to wit: lightning, which put the enemies to flight & overthrow, & withal a shower of rain to refresh the army, which well-nigh perishing with thirst, powered out their prayers before the high throne of the majesty of God. This history is reported by such as favoured not the Christian faith, yet were careful to set forth the things which concerned the foresaid persons. it is also written by our men. but of the heathen Historiographers themselves, the miracle is mentioned, not expressly to proceed by the means of our men, yet our writers as friends, and favourers of the true doctrine, have delivered simply, and plainly the deed, as it was done. whereof Apollinarius, is a witness of credit, who reporteth that this legion (by whose prayers this miracle came to pass) was from the time forth called by the Emperor in the Roman tongue after a peculiar name, the Lightning legion. Tertullian also a man worthy of good credit, dedicating 
The lightning legion.  an Apology in the Latin tongue, unto the roman Senate, in the defence of our faith (whereof we mentioned before) hath confirmed this history with a mightier & more manifest proof, for he writeth that the most prudent epistles of Marcus, are yet extant, where he testifieth himself, that warring with the Germans, through the scarcity of water, his army well-nigh perished, but yet was saved through the prayers of the Christians. he saith that this Emperor threatened them with death, which went about to accuse them. unto the aforesaid things he addeth: what manner of laws are these 
Tertullian in Apology.  against us? impious, unjust, cruel, which neither Vespasian observed, although conqueror of the jews: which trajan partly frustrated, commanding the inquisition, for the Christians, to cease: which neither Adrianus, although busying himself with every matter, neither he which was called Pius confirmed. but weigh of this every man as pleaseth him, we will prosecute that 
Irenaeus who in his youth was the auditor of Polycarpus succeedeth Pothinus in the rhetoric of Lions in France.  which followeth in order of history. When Pothinus of the age of four score and ten years, had ended this life, together with the other Martyrs in France: Irenaeus succeeded him in the Bishopric of Lions. whom we have learned in his youth to have been the auditor of Polycarpus. this same Irenaeus in his third book against the heresies, annecteth the succession of the Roman Bishops, unto Eleutherius, whose times presently we prosecute, and reciteth the catalogue of them, as if it were his special drift, writing in this manner:   

CAP. VI  
The catalogue of the Roman Bishops out of Irenaeus.  
THe blessed Apostles planting, and building the Church, committed unto Linus the government 
Irenaeus lib. 3 cap. 3. 2. Timoth. 4. Paul. Peter. Linus. Anacletus. Clemens. Euarestus. Alexander. Xystus. Telesphorus Hyginus. Pius. Anicetus. Soter. Eleutherius.  of the ministry. This Linus, Paul remembered in his epistle unto Timothe. him succeeded Anacletus, after him Clemens, the third from the Apostles: which both saw them, had his conversation with them, and had both the preaching and tradition of the blessed Apostles, graffed in his mind, and painted before his eyes. neither was he yet alone, for there lived at that time, a great many which were ordained by the Apostles. In the time of this Clemens there was raised no small sedition among the brethren at Corinthe, wherefore the church of Rome written unto the Corinthians a worthy epistle, reconciling them unto peace, and renewing their faith, and tradition, lately received of the Apostles. A little after he saith: After this Clemens, succeeded Euarestus: after Euarestus, Alexander: after Alexander, Xystus: he was the sixth from the Apostles. afterwards Telesphorus, which was gloriously crowned with martyrdom. him followed Hyginus. then Pius. after him Anicetus, whom Soter succeeded. Now Eleutherius was the twelve Bishop from the Apostles. after the same order, the same doctrine, & tradition of the Apostles, truly taught in the Church, at this day continued unto our time.   

CAP. VII.  
How unto that time, miracles were wrought by the faithful.  
THese things Irenaeus agreeable unto the histories mentioned before, hath laid down in those five books, which he wrote to the subversion and confutation of the falsely named science. again in the second book of the same argument, he signifieth how that unto his time, signs and examples of the strange, and wonderful power of God, were seen flourishing in certain Churches, saying: they are far from raising of the dead, 
Irenaeus lib. 2 cap. 57  as the Lord and his Apostles did, through prayer, and as many of the brethren many times, the whole Church of some certain place, by reason of some urgent cause, with fasting, and chaste prayer, hath brought to pass, that the spirit of the dead returned to the body. and man was by the earnest prayers of the Saints, restored to life again. A little after he saith: But if they say the Lord wrought these things fantastically, we will lead 
Irenaeus lib. 2 cap. 58.  them unto the practised examples of the Prophets, and prove out of them, that they all prophesied of him after this manner, and that these things were done in deed, and that he was the only son of God. Wherefore in his name they that be his true Disciples, receiving grace of him, bend their whole might to this end, that every one, after the quantity of the talon received, do benefit the other brethren. some soundely and truly expel devils, so that they being delivered of their evil spirits, embraced the faith, and were received into the Church: others have the foreknowledge of things to come, they see divine dreams, & prophetical visions: others cure the diseased and sickly, restore them to their health, by their laying on of hands. Now according to our former saying, the dead were raised to life, and lived together with us many years. for the gracious gifts of the holy Ghost are innumerable, which the Church, dispersed throughout the whole world, having received, disposeth daily in the name of jesus Christ crucified, under Pontius Pilate, to the benefit of the gentiles: seducing none, neither selling to any at any price, as she hath received them freely, so freely she bestoweth them. Again, in an other place Irenaeus writeth: as we have heard of many 
Irenaeus lib. 5  brethren in the Church which had the gift of prophesying: which were able through the holy Ghost to speak with sundry tongues: which could reveal the secrets of men where it so behoved, and expound the dark mysteries of God. thus much of the diversity of gifts, which flourished among the worthy men unto that time.   

CAP. VIII.  
What Irenaus wrote of, and concerning the holy Scriptures canonical, and the septuagints translation,  
FOr as much as in the beginning of this our treatise, we have promised in their several places, to allege the testimonies of the ancient ecclesiastical elders, and writers, which they have written to our knowledge, & delivered to the posterity touching the canonical scriptures of both the old and new testament: now we will endeavour to perform the same. And beginning with Irenaeus, first of all let us see, what he hath written of the new testament, his 
Irenaeus lib. 3 cap. 1. Matthew. Mark. Luke. john.  words are these: Matthew delivered unto the hebrews the history of the Gospel, written in their own tongue. When Peter and Paul preached at Rome, and planted the church, after their departure Mark the disciple and interpreter of Peter also, delivered us in writing such things as he had heard Peter preach. and Luke accompanying Paul, comprised in one volume the Gospel preached of him. After these, john the disciple of our Lord, which also leaned on his breast, published a Gospel unto the posterity remaining at Ephesus. This hath he written in his third book. And in the fift of the same argument he reasoneth of the revelation 
Irenaeus lib. 5  of Saint john, and the calculation of Antichristes name: These things being thus, when as in all true and ancient copies, this numbered is laid down: and they also testify the same which saw john with their eyes, and the word itself teacheth us, that the number of the beasts name, according unto the numbering of the Gentiles, is declared by the letters, expressed in the word itself. (A little beneath of the same thus he saith,) We doubt nothing of the name of Antichrist, of the which we affirm sure & certainly. for if his name at this present 
When the revelation of Saint john was first seen  were openly to be published, no doubt it had been done by him which pronounced the revelation. neither was the revelation seen long ago, but welnighe in this our age, under the end of Domitian's reign. thus much he said of the revelation of Saint john. He hath made mention of the first Epistle of john citing thence many testimonies. also of the former of Peter. and he, not only knew, but allowed of the book of Hermes entitled Pastor, saying: That writing hath 
Irenaeus allegeth pastor lib. 2. mandat. 1.  very well pronounced which saith: before all things believe there is one God, which hath created and made perfect all things, etc. He hath used also certain sentences selected out of the book of Wisdom of Solomon, where he sayeth: The sight of God bringeth incorruption, incorruption draws a man unto God. He citeth the works of some one Apostolic oldes, whose name he passeth over with silence, yet pronounceth his interpretation of holy scripture. Moreover he remembered justinus Martyr and Ignatius, alleging their writings for testimonies. he hath promised to confute Martion in a several volume. but of the translation of the 
Martion. Irenaeus lib. 3 cap. 23. 24. Esay 7. Theodotion. Aqnila. Irenaeus lib. 3 cap. 25.  old testament by the septuagintes hear what he writeth in these words: God then was made man & the Lord himself hath saved us giving us a Virgin for a sign, not as some say which presume to interpret the Scriptures: behold a damsel shall conceive and bring forth a son as Theodotion the Ephesine, and Aquila of Pontus translated, which were both jewish proselytes, whom the Ebionites following, have taught that Christ was borne of joseph and Marie. After a few lines he addeth saying: Before the Roman empire grew to be of such force when as yet the Macedonians held Asia, Ptolomaeus the son of Lagus fully minded to erect a library at Alexandria, and to replenish the same with all such good books as were extant: requested of the jews inhabiting jerusalem, that they would send him their books, translated into the Greek tongue. they (forasmuch as they were as yet subject unto the Macedonians) 
The septuagints.  sent unto Ptolomaeus, seventy elders, from among them, very skilful in their books, and both the tongues. God no doubt disposing this thing after his pleasure. Ptolomaeus for trials sake, fearing, if they conferred together they would conceal the truth revealed in their books: commanded them severally every man by himself to writ his translation, and this in every book throughout the old testament. When as they all came together in presence of Ptolomaeus, and conferred the translations one with an other, God was glorified, and the Scriptures divine in deed, were known. for all they from the beginning to the ending, had expressed the self same thing, with the self same words, and the self same sentences. so that the Gentiles then present, pronounced those scriptures to have been translated, by the instinct and motion of the spirit of God. neither may it seem marvelous unto any man that God brought this to pass, for when as in the captivity of his people under Nabuchodonosor, the scriptures were perished (the jews returning into their own region, after seventy years, in the time of Artaxerxes King of Persia) he inspired Esdras the priest of the tribe of Levi, that he restored again all the sayings of the former Prophets, and delivered unto the people the law given by Moses. thus far Irenaeus.   

CAP. IX.  
Of julianus Bishop of Alexandria, and Pantaenus there professor of divinity.  
WHen Antoninus had reigned nineteen years, 
* Comodus succeeded Antoninus, Anno Domi 1826. Agrippinus b. of Alexandria. julianus b. of Alex. Pantaenus more derated the school of Alex. Evangelists.  Comodus took the rule of the imperial sceptre: in the first year of whose reign julianus was chosen Bishop over the Churches of Alexandria, after that Agrippinus had governed there twelve years. There moderated there, at that time, the school of the faithful, a famous learned man, called Pantaenus. for that of old, exercise and disputation in holy Scripture flourished among them, instituted (as we are given to understand) by such men as excelled in eloquence, and study of holy Scripture. it is written that among them which then lived, this Pantaenus was in great estimation, brought up among the sect of Philosophers, called Stoics. he is said to have showed such promptness of a willing mind, towards the publishing of the doctrine of Christ, that he became a preacher of the Gospel, unto the Eastern Gentiles, and was sent as far as India. there were, (I say) there were then, many Evangelists prepared for this purpose, to promote, & to plant the heavenly word with godly zeal, after the guise of the Apostles. 
* Cap. 10. after the greek. The Gospel of Matthew in Hebrew at India. Bartholomew preached in India Cap. 11. after the Greek.  of these Pantaenus being one, is said to have come into India, where he found the Gospel of Matthew, written in the Hebrew tongue, kept of such as knew Christ, preached there before his coming by Bartholomewe, one of the Apostles, and as they report, reserved there unto this day. This Pantaenus then after he had done many notable things, governed the Church of Alexandria, where by rote, and by writing, he published much precious doctrine.   

CAP. X.  
Of Clemens Alexandrinus.  
TOgether also at that time was Clemens found at Alexandria, well exercised in holy Scripture, of the same name with him which of old was bishop of Rome, and disciple of the Apostles, and namely in his books entitled Hypotyposeon he maketh mention of Pantaenus by the name of his master. I suppose him to have meant the same, in his first book entitled Stromatôn when he recited, the most renowned, and famous men, of the Apostolic succession, 
Clemens. Alexandrinus lib. 1. Stromatôn.  whom he embraced saying: If it be best to confess the truth, this present taicte of mine is not made for any ostentation, but for a monument graffed in mind: or rather a medicine, to expel the forgetfulness of mine old age, that it may be unto me a simple resemblance, or a sleight kind of portraiture, of those notable and lively men, whom sometimes I hard with mine ears, of which both sayings, and saints, on was of Grece an jonicke, an other of great Grece, one of Caelosyria, an other of Egypt: some from the east, whereof one was an Assyrian: an other of Palaestina of the Hebrewe blood. he which is last in order of name, was the first in renowned virtue. I remained in Aegyptshiftinge out such things as lay in secret, when I found him. these have observed the right tradition of true doctrine, which before they had received of Peter, james, john, Paul, holy Apostles, as a son of the father, yet very few like their fathers. God no doubt disposing that those fatherly & Apostolic seeds should by them be laid up and reserved for us.   

CAP. XI. 
Cap. 12. after the greek.   
Of the bishops of jerusalem.  
AT this time was Narcissus bishop of jerusalem, a man very famous, the fifteeneth in succession 
Narcissus. b. of jerusalem Marcus. Cassianus. Publius. Maximus. julianus. Caius. Symachus. Caius. julianus. Capito. Valens. Dolichianus Narcissus. Cap. 13. after the Greek.  from the overthrow of the jews, under Adrian. from which time we have signified before the Church after the jews, to have been governed by the Gentiles, and the first bishop of them to have been Marcus, next him was Cassianus, after him Publius, after Publius Maximus. after Maximus, julianus. after julianus, Caius. after Caius, Symachus. after Symachus an other Caius. after him, an other julianus. him succeeded Capito. after him Valens. after Valens, Dolichianus. after all Narcissus, the thirtieth in succession from the Apostles.   

CAP. XII.  
Of Rhodon, and the repugnancy which he found in the heresy of Martion.  
ABout the same time flourished one Rhodon, an Asian, sometime at Rome, by his own report the disciple of Tatianus, who wrote many books, and together with others impugned the heresy of Martion. he painteth this heresy in his time to have been severed, into sundry sects. the Authors of which schism, and their false positions, severally invented, he hath sharply and in few words reprehended. hear him if you please, writing thus: Wherefore they varied 
Rhodon an Asian. Apelles. Philumaena. Martion. Pontinus. Basilicus. Lycus.  among themselves, coursing an unconstant sentence. of that crew was Apelles, pretending a political kind of conversation, and sad gravity: confessing one beginning, and saying, that prophecies are of a contrary spirit: fully crediting the sentences and devilish doctrine of a maid called Philumaena. others some (as the rover Martion) have laid down two beginnings, of which opinion are Pontinus, and Basilicus. these following Lycus of Pontus, not perceiving the right distinction of things, (no more did he) run headelong out of the way, and published barely, and nakedly without show, or proof of reason, two principal beginnings. again others some, falling far worse, have dreamt, not only of two, but of three natures, whose author and ringeleader is Synerus, by the report of them which favour his doctrine. The 
Synerus. Rhodon reporteth of the disputati on between him and Apelles.  same Rhodon writeth, that he had conference with Apelles, saying: by reasoning with this old Apelles, I took him with many falsehoods, whereupon he said: that no man was to be examined of his doctrine, but every man to continue quietly, as he believed. he pronounced salvation for such as believed in Christ crucified, so that they were found exercised in good works. his doctrine of the God of all things, was marvelous dark, and obscure. he confessed on beginning agreeable with our doctrine. after he had laid down his whole opinion, he saith: When I demanded of him how provest thou this? how canst thou affirm that there is one beginning? tell us. he made answer that he misliked with the prophecies themselves, for that they uttered no truth, but varied among themselves that they were false, and contrary to themselves. how that there was one beginning, he said: He knew not, but yet he was so persuaded. afterwards I charged him to tell me the truth. he swore he said the truth, neither knew he how there was one God unbegotten, yet believed he the same. I truly condemned him with laughter, for that he called himself a doctor, and could not confirm his doctrine. In the same book Rhodon speaking to Calliston, confesseth himself at Rome to have been the disciple of Tatianus. he reporteth that Tatianus wrote a book of Problems. Wherefore when as Tatianus promised to sift out, the dark speeches and hid mysteries of holy Scripture: Rhodon promised also 
Rhodon in Hexameron. Apelles the Heretic wrote infinite books.  in a peculiar volume, to publish the resolutions of his Problems. his commentaries upon the six days works, are at this day extant. but Apelles wrote infinite tracts, impiously against the law of Moses, reviling in most of them, the holy Scriptures, very painful and earnest in the reprehension, and (as he thought) in the overthrow of them. of these things thus far.   

CAP. XIII. 
Cap. 14. after the greek.   
Of the false prophets in Phrygia, and foul schism raised at Rome by Florinus and Blastus.  
THat sworn enemy of the Church of God, hater of all honesty, embracer of all spite & malice, omitting no opportunity or subtle shift to snare men in, stirred up again strange heresies, to molest the Church, and of those Heretics some crept into Asia, and Phrygia, after 
Montanus. Priscilla. Maximilla.  the manner of venomous serpents. whereof the Montanists brag and boast of Montanus as a comforter and of his women Priscilla and Maximilla as Prophetesses of Montanus. others some prevailed at Rome, whose captain was Florinus, a Priest excommunicated out of the Church. 
* Cap. 15. after the greek Florinus. Blastus. cap. 16. after the greek  and together with him one Blastus, subject to the same danger of soul. both these have subtly circumvented many, and persuaded them to their purpose, every one severally establishing new doctrine, yet all contrary to the truth.   

CAP. XIIII.  
The censure of the old writers touching Montanus, and his false prophets.  
THe victorious and invincible power of the truth always prevailing, hath raised up Apollinarius of Hierapolis (of whom we spoke before) as a stiff and strong defence, together with many other discreet persons of those times, to the confutation of the foresaid Phrygian heresy. which have left behind them matter sufficient, and very copious, for this our history. Wherefore one of them taking pen in hand, to paint out these heretics, signifieth at the entrance how he rebuked them with unwritten elenches, he beginneth thus: It is now 
Apollinarius b. of Hierapolis touching Montanus & his original.  a great while ago (well-beloved Auircus Marcellus) since thou didst enjoin me this task, that I should publish some book against the followers of the heretic Miltiades, whereupon I doubted unto this day, what was best to be done. not but that I was able to confute their falsehood, and give testimony unto the truth: but that I feared greatly, lest by writing, I should add something unto the perfect words of the new testament. whereto nothing may be added, and wherefro nothing may be taken away, by him, that will lead a life agreeable to the Gospel. I being of late at Ancyra in Galatia, found the Church throughout Pontus, filled, not with Prophets, (as they call them) but rather, as it shall be proved, with false Prophets: where through the Lord, as much as in me lay, I disputed in the Church, the space of many 
Apollinarius disputed and confuted Montanꝰ figments at Ancyra in Galatia. Zoticus Otrenus.  days, against them, and their several objections. so that the Church rejoiced, and was thereby confirmed in the truth. but the contrary part yet repined, and the gaynesayers were very sorrowful. and when the Elders of that place required of me, in the presence of our fellow minister Zoticus Otrenus, that I would leave them in writing, some commentary of such things as were uttered against the adversaries of the truth: At that time I did not, but promised, that I would shortly, through the help of the Lord, writ somewhat thereof unto them. these and the like things laid down in the poem, in process of his book he writeth thus: Wherefore the original of them, and their new found opinion against the Church of God, was after this sort: there is a certain village in Mysia, (a region of Phrygia) called Ardabau, where 
Ardabau. Montanus.  histories record, that first of all, one Montanus, a late convert, in the time of Gratus, Proconsul of Asia, puffed up with an immoderate desire of primacy, opened a gap for the adversary to enter into him. and being mad and suddenly estranged, and bereft of his wits, waxed furious, and published strange doctrine, contrary to the tradition, and custom, and ancient succession (now received) under the name of prophecy. they which then were auditors of this unlawful preaching, some chastised & checked him, for a lunatic, & one that was possessed of the spirit of error, & forbade him to preach, being mindful of the forewarning, & threatening of our Saviour, tending to this end: that we should take diligent heed of false prophets: others 
Matth. 24.  some waxed insolent, boasted & bragged of him not a little, as if he were endued with the holy Ghost, & the gift of prophecy: being forgtefull of the forewarning of God, they called upon the dissembling, the flattering and seducing spirit of the people, (by the which they were snared, & deceived) that through silence he should no more be hindered. the devil through a certain art, or rather the like subtle method, working the destruction of disobedient persons being more honoured than his merit did require: stirred up & kindled their minds, swerved already from the faith, & slumbering in sin, so that he raised two women, possessed of a foul spirit 
2. women the prophetesses of Montanus.  which spoke fond, foolish, & fanatical things (even as he had before) they rejoiced, & gloried in the spirit which pronounced them happy, and puffed them up, with infinite fair promises. yet sometimes by signs and tokens he rebuked them to their faces, so that he seemed a chasticing spirit. there were few of the Phrygians seduced, notwithstanding, that bold and blind spirit, instructed them to blaspheme, and revile generally, every Church under heaven, because they neither did homage, neither courteously received among them, that false spirit 
The Churches, the synods & faithful of Asia condemned Montanus. Apollinarius of the ends of the false prophets  of prophecy. the faithful throughout Asia, for this cause men often and in many places, examined the new found doctrine: pronounced it for profane, they excommunicated, rejected, and banished this heretical opinion, out of their churches. When he had written these things, in the beginning, and throughout his first book reprehended their error: in his second book he writeth thus of their ends: because they charge us with the death of the Prophets, for that we receive not their disordered fantasies (these say they are the Prophets which the Lord promised to send his people) let them answer me, I charge them in the name of the living God, ôye good people: is there any one of the sect of Montanus, and these women, which hath been persecuted by the jews, or put to death by any tyrant? not one of them bearing this name, was either apprehended, or crucified. neither was there any woman of them in the Synagogues of the jews, either scourged, or stoned at all. but Montanus, and Maximilla, are said to die an other kind of death. many do writ that 
Montanus & Maximilla hanged themselves.  both these, through the motion of their mad spirit, not together at one time, but at several times, hanged themselves, and so ended their lives, after the manner of Indas' the traitor. even as the common report goeth of Theodotus, that jolly fellow, the first founder 
Theodotus the heretic flying up, broke his neck.  of their prophecy, who being frenticke, persuaded himself on a certain time through the spirit of error, to take his flight up into the heavens, and so being cast into the air, tumbled down and died miserably. thus it is reported to have come to pass. yet in so much we saw it not with our eyes, we can not (Oworthy Sir) allege it for certain, whether Montanus, Theodotus, and the woman died thus, orno. Again he writeth in the same book, how that the holy Bishops, going about to rebuke the spirit, which spoke in Maximilla were hindered by others, that wrought with the same spirit, saying as followeth: let not the spirit of Maximilla say as it is in the Epistle to Asterius Vrbanus: I am chased as a wolf from the sheep. I am no wolf. I am the word, the spirit, and power: but let him manifestly express that power, by the spirit, and prevail. let him compel such men as then were present to try, and confer with that talkative spirit. namely these worthy men and Bishops: Zoticus of Comanum, and julian of Apamia: to confess the same. whose mouths when the companions of Themison had stopped, they suffered not the lying spirit, and seducer of the people to be rebuked. In the same book after he had laid down other things to the confutation of Maximilla his false prophecies, he declareth with all, the time when he wrote, and their prophecies foreshowing wars and seditions, whose fond fantasies he confuteth in this sort: And how can it otherwise fall out but that this be 
Apollinarius of the false prophecies of the Montanists.  found a manifest untruth and open falsehood. For now it is more than thirteen years ago since this woman died, and yet in all this space, hath there happened in this world neither civil, neither general wars, but especially the Christians, through the mercy of God have had continual peace. Thus much out of the second book. out of the third book we will allege a few lines, against them which gloried that many of them were crowned with martyrdom, for thus he writeth: When as they are in the premises blanked, confuted, and void of arguments, 
Apollinarius lib. 3.  they fly for shift and refuge unto martyrs, reporting themselves to have many, affirming that to be a sure and a certain proof of the prophetical spirit reigning among them. neither is this a most evident proof as it appeareth, for divers other heretical sects have many Martyrs, unto whom for all that, we neither condescend, neither confess that they have the 
Not the death but the cause of it proveth a Martyr.  truth among them. And first for all the Mareionites affirm they have many Martyrs, when as for all that their doctrine is not of Christ himself according unto the truth. a little after he saith: these that are called to their trial, and to testify the true faith by suffering of martyrdom, are of the Church: they communicate not with any of the Phrygian heretical Martyrs, but are severed from them, consenting no not in one jot with the fond spirit of Montanus, and his woman, and that this which I say is most true, it shall evidently appear by the examples of Caius, and Alexander, Martyrs of Eumenia, who suffered in our time at Apamia, situated upon the river Maeander.   

CAP. XV. 
Cap. 17. after the greek.   
Of Miltiades and his works.  
IN the afore said book, this Apollinarius remembered the Commentaries of Miltiades, who likewise wrote a book against the foresaid heresy. the words by him cited were in this sort: these things have I briefly alleged, and found written in some one of their commentaries, 
Apollinarius out of Miltiades works allegeth this.  which confute the book of Alcibiades, where he declareth that it is not the property of a Prophet, to prophecy in a trance. a little after he rehearseth the Prophets of the new Testament, among whom he numbereth one Ammias, and Quadratus, saying as followeth: A false Prophet in a trance, where licence, and impunity do concur, beginneth with rash ignorance, & endeth with furious rage and frenzy of mind, as it is said before. of this sort, & in such trance of spirit they shallbe able to show us none of the prophets, either of the old, or of the new testament, neither shall they be able to glory of Agabus, of judas, of the daughters of 
Agabus. jude. The daughters of Philip. Aminias. Quadratus.  Philip, of Ammias the Philadelphian, of Quadratus, neither of any other, which may any thing avail them: Again he writeth: If that as they say, after Quadratus, and Ammias the Philadelphian, these women of Montanus, succeeded in the gift of prophecy: let them show who afterwards succeeded Montanus, and his women. for the Apostle thinketh good, that the gift of prophecy should reign in every Church, even unto the end, but now for the space of these fourteen years, since Maximilla died, they are able to show us not one. so far he. this Militiades whom he remembreth, left unto us in writing other monuments 
Miltiades books.  of his labour, and industry, in the holy Scriptures: aswell in the books he wrote against the Gentiles as also in the books against the jews. satisfying & confuting in two books their several arguments, and opinions. afterwards he wrote an Apology of the Christian philosophy, which he embraced unto the potentates and princes of this world.   

CAP. XVI.  
Apollonius his judgement of the same heresy. 
Cap. 18. after the greek.   
TO be brief this Phrygian heresy was confuted by Apollonius an ecclesiastical writer who then (I say at that time) flourished in Phrygia: he published a several book against it, he refuted their prophecies, accounting them for vain lies: he plainly opened and revealed the conversation of such as were principal and chief patrons of this heresy of Montanus, he wrote in this manner: But what kind of new Doctor this is, his works and doctrine 
Apollonius against the montanists.  do declare. This is he which taught the breaking of wedlock: this is he which prescribed laws of fasting: this is he which called Pepuza and Timium (pelting parishes of Phrygia) jerusalem, to the end he might entice all men from every where to frequent thither. this is he which ordained tolegatherers & taxers of money: this is he which under pretence and colour of oblations, hath conningely invented the art of bribinge: this is he which giveth great hire unto the preachers of his doctrine, that by feeding of the paunch his prophecies may prevail. Thus much of Montanus, and immediately of his Prophetesses he writeth: We have showed before, these first prophetesses, from the time they were filled with their false spirit, to have forsaken their husbands, how shamefully then do they lie calling Priscilla a virgin? He addeth saying: Doth not the-whole Scripture forbid, that a prophet 
The prophetesses of Mon tanus receive gifts. Themison a montanist with money delivered himself from prison.  should receive rewards, and money? When I see a prophetess receive gold and silver, and precious garments, how can I choose but detest her? Again of an other he saith: And besides these, Themison also inflamed with the burning thirst of covetousness, tasted not of the tart conyzance of confession, before the tyrant, but shifted himself out of fetteres, with much money. And when as therefore he should have humbled himself, yet he all in braggery, as if he were a martyr after the example of the Apostle written a catholic epistle, very presumptuously, to instruct them which believed better than he did, and to exhort them to strive for the new doctrine together with him, and to revile the Lord, and his Apostles, and his holy Church. Again speaking of one of their highly esteemed Martyrs he writeth in this sort: And that we trouble not ourselves with many, let the prophetess tell us touching Alexander, who called himself a Martyr: with whom she hath banqueted: 
Alexander a thief yet a martyr of Montanus sect. Math, 10. Luk. 9  whom also many do adore: whose thefts and other heinous crimes which he suffered for, I will not presently rehearse, for they are publicly known and registered, whose sins hath he pardoned? whether doth a prophet yield theft unto a Martyr, or a martyr an immoderate desire of plenteousness and gathering unto a prophet? when as Christ commanded you shall not possess gold, neither silver, neither two coats, these of the contrary, seek after the possession of unlawful substance. we have declared, that they, whom they call prophets, and martyrs, have extorted money, not only of the rich, but of the poor, the fatherless, and the widows. but if they plead innocency, let them stay and join with us in ishwe, in the same matter, upon this condition that if they be overthrown at least wise from hence forth, they will cease to commit the like sin again. We have to prove the works of Prophets. The tree is to be known by his fruit. And that 
Math. 7.  the case of Alexander may be known, of such as desire it, he was condemned at Ephesus by Aemilius frontinus, lieutenant, not for his pofession, but for presumptuous and 
Stibium is a white stone found in silver mines by rubbing the skin it maketh it look very fair. Thraseas a martyr.  bold enterprised theft, being a lewd person, and under false pretence of Christian profession, wherewith he cloaked the matter, seducing the faithful of that place: he was pardodoned and set at liberty. the congregation whereof he was pastor, because he was a thief, would not admit him. They that will know further of his offences, I refer them unto public records. for by confuting him, whom the prophet hath not known by dwelling together many years, we declare unto the world by him the steadfastness of the prophet. We are able to show at large the conformity of both parts. But if they have any confident perseverance, let them bear the reprehension. Again in an other place of the same book, he writeth of their Prophets thus: If they deny their Prophets to have been bribers, let them affirm it conditionally that if it be proved: they be no longer Prophets. hereof we are able to allege many particular proofs. all the works of a Prophet are necessarily to be proved. tell me (I beseech you) is it seemly for a Prophet to paint himself in colours? is it seemly for a Prophet to smooth himself with the white glistering stibium? is it seemly for a Prophet neatly to pyncke and gingerly to set forth himself? is it seemly for a Prophet to dise and to card? is it seemly for a Prophet to be an usurer? let them answer me whether these be lawful, or unlawful. I will prove these to be their practices. This Apollonius in the same book showeth the time of his wryttinge, to be the fortyeth year since Montanus invented this false, and forged prophecy. Again he declareth how that Zoticus (mentioned before by the former Author) went about at Pepuza, to reprehend, and confute the feigned prophecy of Maximilla, and the spirit which wrought in her: but yet was forbid by such as favoured her folly. he remembreth one Thraseas a martyr of that time. 
* This tradition first is to be suspected for that christ (Matth. 28. Marc. 16.) commanded the Apostles to pass throughout the world & to preach the Gospel. secondly for that he charged them (Luc. 24. Act. 1.) to tarry in jerusalem but until they were endued with power from an high which was fifty days after the ascension. Cap. 19 after the Greek.  he declareth as received by tradition, that the Lord commanded his Apostles not to depart from jerusalem until the twelve years end. he allegeth testimonies out of the Revelation, and reporteth how that Saint john raised at Ephesus, by the divine power of God, one that was dead to life again. other things he writeth by the which he hath fully confuted, and overthrown the subtle slight of the foresaid heresy, these things of Apollonius.   

CAP. XVII.  
The censure of Serapion bishop of Antioch touching the Phrygian heresy.  
THis Serapion remembered the works of Apollinarius, where he confuted the said heresy, who then is said to have succeeded Maximinus in the bishopric of Antioch. he maketh mention of him in a peculiar Epistle unto Caricus Ponticus where also the said 
Serapion bishop of Antioch Epist. ad Cariola cum ponticum  heresy is confuted thus: I would have you to understand this also, how that the operation of this deceitful purpose called the new prophecy, is impugned, and counted for detestable, and cursed doctrine of all the Churches throughout Christendom. I have sent unto you the learned writings of Claudius Apollinarius that holy byshope of Hierapolis in Asia. In this Epistle of Serapion there are subscriptions of many bishops, one subscribeth thus: I Aurelius Cyrenius martyr wish you health. An other thus: Aelius Publius julius bishop of Debeltum a city of Thracia, as sure as the Lord liveth in heaven, when as holy Zotas of Anchia would have cast out the devil which spoke in Priscilla, the dissembling hypocrites would not permit it. And many other bishops gave the same censure, and subscribed with their own hands to the said Epistle. the affairs than went after this fort.   

CAP. XVIII.  
The Industry of Irenaeus in refutinge the heresies blazed at Rome by Blastus and florinus.  
I Renaeus wrote divers Epistles to the confutation of such as corrupted at Rome the sincere rites of the Church. he wrote one to Blastus of schism, an other to Florinus of Monarchy or the rule of one. or she wing that God is not the author of evil. which opinion Florinus seemed to be of, but afterwards he being seduced with the error of Valentinus: Irenaeus, wrote against him that book entitled: ogdoas by interpretation the number of eighty, where he signifieth himself Immediately to have succeeded the Apostles. the end of which book hath this notable protestation necessarily to be graffed in this our history for it is read as followeth: 
* Cap. 20. after the Greek. Irenaeus lib. de Ogdoade which is not extant.  I charge thee in the name of our Lord jesus Christ, and his glorious coming, at what time he shall come to judge the quick and the dead, who so ever thou be that copiest this book: that thou peruse this copy, and diligently correct it after the example of my own hand writing, and that thou put to likewise this charge and set it down after the written copy. This was profitably spoken and faithfully remembered of us, that we may behold the ancient and right holy men, as a most exquisite and right pattern of earnest care and diligence. Again Irenaeus in his epistle to Florinus, reporteth, that he had conversation with Polycarpus 
Irenaeus unto Florinus the schismatic. Florinus a courtier then a schismatic last an heretic.  saying: This doctrine (O Florinus) if I may boldly pronounce the truth, savoureth not for sound: this doctrine disagreeth from the Church, and bringeth such as give care unto it into extreme impiety: this doctrine no, not the heretics which were out of the Church, ever durst to publish: this doctrine such as were elders before us, and disciples of the Apostles, never delivered unto thee. I saw thee when I was yet a boy with Polycarpus in the lower Asia, living gorgeously in the Emperors palace, and busienge thyself with all might, to be in favour and credit with him. For I remember better the things of old than the affairs of late. For the things we suck of a child, sink farther in our minds, and grow together with us. So that I remember the place where Polycarpus sat, when he taught: his going out, and his coming in: his trade of life, the figure and proportion of his body: the sermon he made unto the multitude: the report he made of his conversation with john and others, which saw the Lord: how he remembered their sayings, and what he heard out of their mouths touching the Lord, of his power, and doctrine: reciting precepts, and all things consonant to holy Scripture, out of their mouths I say who themselves had seen with their eyes the word of life in the flesh. these things at that time, through the mercy of God which wrought in me, I diligently marked, and painted it not in papyr, but printed it in my heart, which continually through the grace of God I ponder, and meditate. And I am able to testify before God, that if that holy and Apostolic elder, had heard any such thing, he would have strait reclaimed, and stopped 
Polycarpus used oft to repeat this saying.  his ears, and after his manner pronounced: good God into wuhat times hast thou reserved me, that I should suffer such things, yea and would have strait shunned the place where he sitting or standing had heard such speeches. to be short this may be reported for true out of the epistles which he written to the confirmation of the bordering Churches, or out of the Epistles which he written to certain brethren for admonition and exhortation sake. thus far Irenaeus.   

CAP. XIX.  
The Church enjoyeth peace under Commodus: the martyrdom of 
Cap. 21. after the Greek.  Apollonius a Christian Philosopher.  
THe same year under Comodus the Emperor, the rage of the Gentiles was mitigated towards us, so that peace was granted through the grace of God, unto the universal Church through out the world. When as the heavenly doctrine lead the minds of all mortal men to the embracing of the true Religion of the only and universal God: so that many of the nobles of Rome brew near, to their soul's health and salvation, together with their whole houses and families: It was a thing altogether intolerable for the devil, whose nature is altogether envious, and spiteful, therefore he taketh us in hand again, and inventeth diverse snares to entrap us in. he procureth at Rome, Apollonius, a man among 
The accuser of Apollonius with the breaking of his legs died miserably.  the faithful of that time, for learning and philosophy very famous, to be brought forth before the tribunal seat, raising his accuser among them, that were fit ministers for so malicious a purpose. But the unhappy man came out of season to receive the sentence of judgement. because it was decreed by the Emperor, that the accusers of the Christians should die the death: Perennius the judge forthwith gave sentence against him, that his legs should be broken. Then the beloved Martyr when the judge had earnestly, and with many words entreated him to render an account of his faith before the noble senate: he 
Apollonius a Christian philosopher exhibited an apology unto the senate of Rome, and afterwards is beheaded. A cruel law. Cap. 22. after the Greek. Anno Dom. 192. all these bishops flourished at one tyme. Victor. b. of Rome. Demetrius. Serapion. Theophilus. Narcissus. Banchillus. Polycrates.  exhibited in the presence of them all a notable apology of his faith in the which he suffered martyrdom. Yet nevertheless by decree of the senate he was beheaded and so ended this life. For the ancient decree was of force and prevailed among them, that the Christians which were once presented before the tribunal seat and not revoked their opinions should no more be set at liberty. Wherefore the words of Apollonius which he answered to Perenius, standing at the bar and his whole apology offered to the senate who listeth to know: let him read our book of Martyrs.   

CAP. XX.  
Of the succession of bishops in the most famous churches.  
IN the tenth year of the reign of Comodus, when Eleutherius had governed the bishopric of Rome thertene years: Victor succeeded him. at what time also julianus after he had continued ten years, in the bishops see of Alexandria, died, and Demetrius came in place. at what time likewise Serapion, (mentioned a little before) was known to be the eight Bishope of Antioch after the Apostles. Then was Theophilus bishop of Caesarea in Palestina, and Narcissus (before remembered) bishop of jerusalem, and Banchillus bishop of Corinthe in Hellada, Polycrates bishop of Ephesus, and an infinite number more (as it is very likely) besides these, excelled at that tyme. but we rehearse them by name and that, justly by whose means and writings the catholic faith hath been continued unto our tyme.   

CAP. XXI.  
Of the controversy about the keeping of Easter day. 
Cap. 23. after the greek. Anno Dom. 199. Exod. 12.   
AT the same time there rose no small contention because that all the church's throughout Asia, of an ancient tradition, thought good to observe the high feast of Easter in the foreteenthe moon. on which day the jews were commanded to offer their Paschal Lamb. as much to say as upon what day soever in the week, that moon fell, the fasting 
Easter & the fasting days going before laid down by decree. Theophilus & Narcissus were chief in Palaestina: Victor at Ro. Palmas at Pontus: Irenae us in France: The bishops of Ostroëna in their provinces: Banchillus at Corinth & not the bishope of Rome over all.  days finished, and ended. when as the other churches throughout the world, accustomed not to celebrate Easter after this manner, but observed the Apostolic tradition and custom, as yet retained, to wit: the fasting days on no other day to be broken up, afore the day wherein our Saviour rose from death to life. Wherefore synods and meetings of bishops were summoned, where all with one accord ordained an ecclesiastical decree which they published by their epistles unto all churches: That upon no other than the sunday the mystery of our saviours resurrection should be celebrated. And that one that day, and no other, the fasting used before Easter should have an end. Their epistle is at this day extant, who at that time for this cause assembled together in Palaestina, whereof Theophilus bishop of Caesarea, and Narcissus bishop of jerusalem were chief. At Rome likewise there was a synod gathered together for the same cause, the which Victor their bishope published. Again there was an other of bishops at Pontus, where Palmas, as the most ancient, did govern. An other of bishops throughout France which Irenaeus did oversee. to be short an other of the bishops throughout Ostroëna, and the cities therein contained, and specially of Banchillus bishop of Corinth with many others, all which with one and the same sentence, and judgement, ordained the same decree, and their uniform assent, was thus made manifest unto the world.   

CAP. XXII.  
By the report of Polycrates the churches in Asia celebrated Easter the fouretenthe moon. 
cap. 24. after the greek   
POlycrates moderated the bishops throughout Asia, which affirmed that their ancient custom delivered them of old was to be retained. This Polycrates in his epistle unto the church of Rome, showeth the custom of Asia, observed unto his time in these words: We celebrate the unviolated day of Easter, neither adding any thing thereto, neither taking ought therefrom. for notable pillars of Christian religion, have rested in 
Polycrates bishop of Ephesus writeth to Victor and the church of Rome. john the Apostle being a priest wore the priestly attire.  Asia, which shall rise at the last day, when the Lord shall come from heaven with glory, and restore all the saints to joy: Philip one of the twelve Apostles, now lienge at Hierapolis, & his two daughters who kept themselves virgins, all the days of their lives, the third also after the end of her holy conversation rested at Ephesus. Again john who say on the lords breast, being a Priest, wore the priestly attire, both a Martyr, and a Doctor, slept at Ephesus. Moreover Polycarpus Bishop of Smyrna, and a Martyr. Thraseas an Eumenian, both a Bishop & a Martyr, slept at Smyrna. What shall I speak of Sagaris both a bishop & a Martyr, dying at Laodicea. And of blessed Papyrius, and Melito an eunuch, who was led and guided in all things that he did by the holy ghost, and now resteth at Sardis, waiting the message from heaven, when he shall rise from the dead. 
* Cap. 25. after the greek  All these celebrated the feast of Easter according unto the Gospel, in the fouretenth day of the month, swerving no where, but observing the rule of faith. to be short and I Polycrates the meanest of you all, do retain the tradition of my forefathers, of which some I have imitated, for there were seven bishops before me, and now I the eighth, which always have celebrated the feast of Easter on that day, in the which the people removed the leaven from among them. I therefore (my brethren) which now have lived threescore and five years in the Lord, have conferred with the brethren throughout the world, have read, & overreade the holy scriptures, yet will not be moved at all with these things, which are made to terrify us. for my ancestors & elders have said that we ought rather to obey God then men. Afterwards he speaketh of the bishops that consented, and subscribed to his epistle, after this manner: I could repeat the bishops which were 
Act. 4.  present whom you requested me to assemble, whom also I have assembled together, whose names if I should writ would grow to a great number: they have visited me a simple soul, and a man of small account, and have consented unto this epistle. they also know that I bear not this grey hear in vain, but always have had my conversation in Christ jesus.   

CAP. XXIII.  
The censure of certain bishops touching this controversy.  
IMmediately upon this, Victor Bishope of Rome, goeth about to sever from the unity in the communion, all the churches of Asia together with the adjoining congregations, as savouring not aright, and iweyeth against them in his epistles, & pronounceth flatly, all the brethren there for excommunicated persons. but this pleased not all the bishops, for they exhorted him to seek after those things which concerned peace, and unity, and love between brethren. 
* Ca 26. after the Greek. where then was the saying that the bishope of Rome must judge all and be judged of none? Irenaeus bishop of Lions. Victor bishop of Rome.  Their words are at this day extant that sharply reprehended Victor, of which number, Irenaeus, in the name of all the brethren in France that were under his charge, wrote and allowed the same sentence, to wit: The mystery of the resurrection of our Saviour to be celebrated on the sunday only. Yet as it was very meet he put him in remembrance at large of his duty that he should not estraing or cut of all the churches of God, which retained the tradition of old custom. his words are these: Nether is this controversy only of the day, but also of the kind or manner of fasting. Some think they ought to fast one day, some two, some more, some forty, and telling the hours throughout day and night they count a day. neither began this variety of fasting in our time, but long before, through them who then bare rule, and as it is very likely, through their double negligence, they despised and altered the simple and common custom retained of old. yet for all this were they at unity one with an other, and as yet we retain it, for this variety of fasting commendeth the unity of faith. After this he adjoineth a certain history, which I will allege as peculiarly incident to this place. They (sayeth he) that were bishops before Soter, of that sea which now thou governest, I mean: Anicetus, Pius, Hyginus, Telesphorus and Xystus, neither did they so observe it themselves, neither did they publish any such precedent unto the posterity, & for all that, they (though not observing the same custom) were at unity nevertheless with them, which resorted unto them from other churches, and did not observe the same, although their observation was contrary to the minds of such as observed it not. neither was the like ever heard of, that any man, for such kind of fasting was excommunicated. yea the bishops themselves which were thy predecessors, have sent the Eucharist unto the brethren of other churches, that observed a contrary custom. And Polycarpus being at Rome, in the time of Anicetus, they both varied among themselves about trifling matters, yet were they soon reconciled, & not a word of this matter. Neither was Anicetus able to persuade Polycarpus that he should not retain that, which he had always observed, with john the disciple of our Lord, & the rest of the Apostles, with whom he had been conversant: neither did Polycarpus persuade Anicetus, to observe it, but told him, that he ought to observe the ancient custom of the elders, whom he succeeded. These things being at this point, they communicated one with an other. & in the church 
* Ruffinus translating these words understandeth that Anicetus granted the ministration of the communion unto Polycarpus, which is very like to be true. Irenaeus signifieth a peace maker.  Anicetus granted the Eucharist unto Polycarpus, for reverence he owed unto him. in the end they parted, one from an other in peace. and all such as retained contrary observations throughout the whole universal church, held fast the bond of love & unity. Thus Irenaeus not degenerating from the etymology of his name, passing all other in the gift of reconciling the brethren practised for the ecclesiastical peace. he wrote not only to Victor, but also to sundry governors of divers other churches, in several epistles, concerning the said controversy.   

CAP. XXIIII.  
The censure of the Bishops in Palaestina touching the said controversy of Easter, the repetition of the books of certain ecclesiastical writers.  
THe bishops of Palaestina (mentioned a little before) Narcissus, Theophilus & with them Cassius 
Cap. 27. after the greek.  bishop of Tyrus, and Clarus bishop of Ptolomais, together with other bishops in their company, when they had reasoned at large touching the celebration of Easter, & the tradition delivered unto them by succession from the Apostles, in the end of their epistle they writ thus: Send 
The provincial council held at Palestina writ thus unto the province throughout. Certain works of Irenaeus. Comodus was emperor 13. years. Pertinax 6. months. Severus created emperor anno Dom. 195. under this Severus the 5. great persecution was raised.  out with speed the copies of our epistle throughout the parishes that we be not charged with their error, which easily are brought to snare even their own souls. we signify unto you that at Alexandria, they celebrate the feast of Easter upon the self same day with us. their epistles are brought unto us & ours unto them that we may uniformly & together solemnize this holy feast. Besides these alleged, & translated letters, & epistles of Irenaeus, there is extant an other book of his very learned and necessary against the gentiles, entitled of Science or knowledge. an other unto Marcianus his brother entitled A declaration of the Apostles preaching. & an other book of divers tracts, where he maketh mention of the epistle unto the Hebrewes, & the book of Wisdom, called solomon's: whence he allegeth testimonies. these are the works of Irenaeus which came to our knowledge. when Comodus had been Emperor. xiii. years, & Pertinax after him not fully the space of six months: Severus succeeded him in the empire. there are reserved at this day in many places many notable works of divers ecclesiastical persons, whereof these came to our hands. the commentaries of Heraclitus upon Paul. Maximus of the common question in heretics mouths: whence evil proceedeth: and that this substance was made. Candidus of the creation of work of the six days. Appion of the same argument. Sixtus of the resurrection, and a certain tract of Arabianus, with a thousand more. all which writers, time doth not permit, neither is it possible to publish them in this our history because they minister no occasion to make mention of them.   

CAP. XXV.  
Of such as from the beginning impugned the heresy of Artemon, the behaviour of 
Cap. 28. after the Greek.  the heretic and his presumption in rejecting and corrupting the scriptures.  
AMong these books there is found a volume written against the heresy of Artemon, which Paulus Samosatenus in our days endeavoured to revive: wherein is contained ah history worthy to be published, among these our histories, diversly & from every where collected. when this 
The opinion of Artemon the heretic  book had confuted the said presumptuous heresy, which affirmed Christ to be a bare & naked man, & that the authors thereof had gloried of it, as an ancient opinion after many lines, & leaves, to the confutation of this blasphemous untruth, he writeth thus: They affirm that all our ancestors, yea and the Apostles themselves were of that opinion, and taught the same with them, and that 
An ancient writer (as I suppose Maximus) in the confutation of the sect of Artemon.  this their true doctrine (for so they call it) was preached & embraced unto the time of Victor the thirteenth bishop of Rome, after Peter, & corrupted by his successor Zephyrinus. this peradventure might seem to have some likelihood of truth, unless first of all, the holy scriptures reclaimed, next the books of sundry men, long before the time of Victor, which they published against the gentiles, in the defence of the truth, & in the confutation of the heretical opinions of their time. I mean justinus, Meltiades, Tatianus, and Clemens, with many others in all which Christ is preached and published to be God. Who knoweth not that the works of Irenaus, Melito and all other Christians do confess Christ to be both God and man? to be short how many psalms and hymns, and Canticles, were written from the beginning, by the faithful Christians, which sound and sing Christ the word of God, for no other than God in deed? how then is it possible according unto their report, that our ancestors unto the time of Victor, should have preached so? when as the ecclesiastical censure, for so many years is pronounced for certain, and known unto all the world. and how can they choose but be ashamed, thus 
Theodotus a tanner and an heretic.  untruly to report of Victor, when as they know for surety that Victor excommunicated Theodotus a tanner, the father and founder of this Apostasy, which denied the divinity of Christ? because that he first affirmed Christ to be but only man. if Victor (as they report) had been of their blasphemous opinion, how then could he have excommunicated Theodotus, the author of that heresy. but Victor was thus affectionated. when he had governed the ecclesiastical function 
Zephyrinus b. of Rome. Anno Dom. 203. A worthy history of Natalius an heretical bishope repenting himself  the space of ten years Zephyrinus succeeded him, about the tenth year of the reign of Severus. The same author which wrote the aforesaid book against the founder of this heresy, declareth a certain history that was done in the time of Zepherinus after this manner. Therefore to the end I may advertise diverse of the brethren, I will rehearse a certain history of our time, which as I suppose if it had been in Sodom, they would have fallen to repentance. There was one Natalius, who not long before, but even in our time became a confessor. this Natalius was on a time seduced by Asclepiodotus, & an other Theodotus an exchaunger, they both were disciples of Theodotus the tanner, who then being author of this blasphemous opinion (as I said before) was excommunicated by Victor bishop of Rome. for Natalius was persuaded by them for a certain hire, & reward, to be called a bishop of this heretical opinion, to weet: a hundredth & fifty pennies, monthly to be paid him. Now he being thus linked unto them, the Lord warned him oft by visions. for God and our Lord jesus Christ full of mercy & compassion, would not that the witness of his passions, should perish without the church. & for that he was altogether careless, & negligent in marking the visions from above being now as it were hooked with the sweet baits of primacy, & honour, & filthy lucre, whereby thousands do perish: at length he was scourged by an Angel of the lord 
God sendeth his Angel to scourge by night.  & for the space of a whole night chastised not a little, so that when he rose early in the morning covered in sackcloth, & sprinkled in ashes, with much woe, & many tears, he fell down flat before the feet of Zephyrinus bishop of Rome, not after the manner of a clergy man, but of the say people, beseaching the church (prone always to compassion) with watrishe eyes, and wet cheeks, for the mercy of Christ, to tender and pity his miserable case, so that using many petitions, and shewing in his body the print of the plaguy stripes, after much ado he was received unto the communion. We think best to add unto these other relations of the same author, for thus he writeth. They corrupted the holy & sacred scriptures, without 
The practices of the heretical sect of Artemon.  any reverence: they rejected the canon of the ancient faith: they have been ignorant of Christ: not searching what the holy scriptures affirmed, but exercising themselves therein, & siftinge it to this end: that some figure or form of a syllogism might be found to impugn the divinity of Christ: and if any reasoned with them out of holy scripture, forthwith they demand whether it be a conjunct, or a simple kind of syllogism. laying aside holy scripture, they practise Geometry, as being of the earth they speak earthly and know not him which came from above. Euclides among a great many of them measureth the earth busielie. Aristotle 
Euclides. Aristotle. Theophrastus Galen. Heretics presume to correct, altar & translate holy scripture.  and Theophrastus are highly esteemed. Galen is of diverse worshipped. but what shall I say of these, who (being far from the faith) abuse the art of infidels to the establyshinge of their heretical opinion, and corrupt the simplicity of holy scripture, through the subtle craft of sinful persons? for to this purpose they put their profane hands to holy scripture, saying: they would correct them. and that I report not this untruly of them, or parciallie against them, if any man please he may easily know it. for if any will peruse their copies, and confer one with an other, he shall find in them great contrariety. The books of Asclepiades agree not with them of Theodotus. there is found between them great difference, for their disciples written obscurely such things as their masters had ambitiously corrected. again with these the copies Hermophilus do not consent. neither are the copies of Apollonius at concord among themselves. if their allegations be conferred with their translations, & alterations, there shallbe found great diversity. 
A notable dilemma.  belike they are altogether ignorant what presumption is practised in this lewd fact of theirs. either they persuade themselves, that the holy scriptures were not indited by the instinct of the holy ghost, & so are they infidels: or else they think themselves wiser than the holy ghost, & what other thing do they in that, then show themselves possessed of a devil? they can not deny this their bold enterprise, for they have written these things with their own hands. they can not show us who instructed them, who delivered them such scriptures, & whence they translated their copies. diverse of them vouchsafe not to corrupt the scriptures, but flatly they deny the law, and the prophets, under pretence of their detestable, and impious doctrine of feigned grace, they fall into the bottomless gulf of perdition. but of them thus much shall suffice.   
The end of the fift book.   

THE sixth BOOK OF THE ECCLESIASTICAL HISTORY OF EUSEBIUS PAMPHILUS BISHOP OF CAESAREA IN PALAESTINA.  

CAP. I.  
Of the persecution under the Emperor Severus.  
WHen as Severus persecuted the church of God, there were noble martyrdoms of 
Anno Dom. 204.  such as suffered for the profession of the true faith. but specially at Alexandria, whither chosen champions out of Egypt, and all Thebais, as unto a most notable Theatre of God, were brought, and after a most patient sufferance of simdry torments, and diverse kinds of death, were crowned of God with garlands of immortalltie. Of this number was Leonides called the father of Origen, and there beheaded, who left 
Leonides the father of Origen beheaded.  his son very young, and of tender years. how also he was disposed, and affected towards Christian religion from that time forth, it shall not be at this time unseasonably written. Specially for that he is famous and renowned throughout the whole world. Some man will say it is no small piece of work to print in paper the life of this man, and that it will require a whole 
Severus went on the tenth year of his reign, when the great persecution was raised. Laetus ruled Alexandria and Egypt.  volume to itself: but at this present cutting of many things, using as much brevity as may be, we will run over certain things which concern him, selected out of their epistles and histories, which were his familiars, whereof some lived in our time, and reported certain things of him. To be short we will declare such things as shall seem worthy of memory, and that were done from his cradle unto this tyme. Severus then had ended ten years, Laetus then governed Alexandria, and the rest of Egypt. Demetrius lately after julianus had taken upon him the oversight of the congregations there.   

CAP. II.  
Origen desirous of martyrdom was in great danger, and being delivered, he professed divinity at Alexandria with earnest study, and led a marvelous honest life.  
THe heat of persecution was very vehement, & an infinite number of persons were crowned with martyrdom: when as Origen yet very young, bare in his mind a fervent desire of martyrdom, so that he hazarded himself, skipped, and broke forth, and coveted voluntarily to be doing in that dangerous combat. 
* Cap. 3. after the Greek.  Yea narrowsie did he escape, for it had cost him his life, had not the divine and celestial providence of God stayed him, by the means of his mother, to the further commodity and profit of many. She at the first entreated him with many 
Origen by the means of his mother avoideth great peril. Origen being a child, exhorteth his father to mar tyrdome. Origen of a child brought up in holy scripture.  words to tender her motherly affection: but perceiving him to be more vehemently incensed and kindled, knowing his father to be kept in close prison, and wholly minded to suffer martyrdom, she constrained him to remain at home, hiding from him all his apparel. He then being able to do no other thing, more prompt in mind than ripe in years, could not rest, wrote unto his father a letter, in the which he exhorteth him thus: O father, faint not, neither imagine amiss because of us. Let this be the first token of the industry and sincere mind of Origen in his childhood towards christian religion set forth in this our history. for he being of a child trained up & exercised in holy scripture, showed then no small signs of the doctrine of faith. his father furthered him not a little to the knowledge of them, when as besides the study of liberal arts, he instructed him in these, not as the lesser part. For first of all before the exercise of profane literature, he instructed him in holy Scripture, and demanded of him daily a certain task, of that he learned and rehearsed. And this trade was not unprofitable for him being a child, but he grew thereby unto such facility and promptness, that he contented not himself with the bare and casual reading of the words, but sought farther, searching the perfect and profound understanding thereof, so that divers times he would set his father demanding of him what was meant by this & that place of holy Scripture. But his father checked him to his face in outward sight, admonishing him not to search aught above the capacity of his years, & more than plain letter gave to understand. Yet to himself he rejoiced greatly, yielding unto God the author of all goodness hearty thanks, for that he had made him the father of such a son. The report goeth that the father often uncovered the breast of his son in his sleep, and solemnly kissed it as if the holy ghost had taken there the inner part for his privy closet, and thought himself happy of such an offspring. These and the like things they remember to have happened unto Origen, being yet a child. When his father died a Martyr, he was left an orphan of the years of seventeen with his mother, and other children his brethren, to the number of six, his fathers substance was confiscated to the emperors treasury, the want of necessaries pinched him together with his mother & brethren, he casteth his 
A certain Matron of Alexandria receiveth Origen with his mother & brethren.  care upon the divine providence of God, he is received and refreshed of a certain matron which was very rich & also religious, which harboured in her house a certain man of Antioch, an errant heretic of the sect then fresh at Alexandria, one that was accepted of her, for her son and dear friend. Origen then of necessity using his company, showed forth manifest proofs of his cleaning fast unto the right and true faith. For when as an infinite multitude not only of heretics, but also of the true faith frequented unto Paulus (so was he called) for he was counted a profound and a wise man: he could not be persuaded to be present with him at prayers, but observed the canon of the Church from a child, and detested (as he witnesseth himself in a certain place) the 
Origen taketh heed of Heretics. Tis. 3. Origen studieth rhetoric.  doctrine of heretics. he was of his father absolutely instructed in the profane learning of the Gentiles, but after his father's death, he applied a little more diligently the study of rhetoric, and having before meanly applied humanity, now after the death of his father he so addicteth him unto it, that in short space he got sufficiency to serve his turn, both tolerable for the time, & correspondent to his years. for he being idle at school (as he himself in a certain place reporteth) when as none occupied the room of Catechizing at Alexandria, because that every one was fain to fly away by reason of the threatening thunderbolts of persecution, divers of the Gentiles came to him, to hear the preaching of the word of God. whereof he saith the first to have been Plutarch, 
Plutarch a martyr. Heraclas after Demetrius b. of Alexandria. Origen a catechiser being 18. year old. Origen corn fort the martyrs.  who besides that he lived well, was crowned with martyrdom. The second was Heraclas the brother of Plutarch, who after he had profited very much, and sucked at his lips, the juice of christian religion and heavenly philosophy: succeeded Demetrius in the bishopric of Alexandria. Origen went now on the eighteenth year when he catechised in the school of Alexandria, at what time he happily prospered whilst that under Aquila Lieutenant of Alexandria, in the heat of persecution he purchased unto himself a famous opinion among all the faithful, in that he cheerfully embraced all the martyrs, not only of his acquaintance, but such as were unto him unknown. he visited not only such as were fettered in deep dungeons, & close imprisonment: neither only such as looked for the last sentence of execution, but after judgement given & sentence pronounced he was present with the martyrs, boldly accompanying them to the place of execution, putting himself in great peril, oftentimes boldly embracing, kissing & saluting them, so that once the furious rage of the fond multitude of the Gentiles, had stoned him to death if the divine power of God, had not marvelously delivered him. the same divine & celestial grace of God at other times again & again, so oft as can not be told, defended him, being assaulted of the adversaries, because of his noble hardiness & prompt mind to publish the doctrine of Christ. so extremely was he dealt withal of the Infidels, that soldiers were commanded to watch his house in compass, for the banishing of the multitude that came to be instructed of him, in the Christian faith. The persecution daily prevailed and was so vehemently bend against him, that he could no where pass safely throughout Alexandria, but often changing lodgingss, he was from every where pursued, because of the multitude which frequented unto him for instructions sake. for his works expressed most 
Origen as he taught he lived & as he hued he taught.  notable rules of the most true & christian philosophy. they say, as he taught so he lived, and as he lived so he taught. Wherefore the divine power of God specially prevailing with him an infinite number were stirred up by his zeal. when he perceived many Disciples to frequent also to him, & that the charge of the school was now by Demetrius the Bishop, committed unto him alone, he supposed the reading of humanity to be out of season, and transformeth the school as altogether unprofitable by reason of profane literature & humanity opposite unto sacred letters, to the exercise of godly discipline. again after good advise taken for necessary provision he sold the profane writers which he had diligently perused, & lay by him, enjoining the buyer, to pay him daily 
Origen sold his philosophy books.  four halfpences of the set price, wherewith he contented himself. & this philosophical trade continued he the space of many years, cutting of from himself all occasion of youthly concupiscence. for throughout the whole day he took no small labour in this godly exercise, & the greater part of the night also he spent in meditating of holy Scripture, and in his philosophical life, as much as lay in him, he used fasting, taking his rest at certain temperate times of the year, not on his bed, but very warily on the bare ground. specially above all other places, he supposed the sayings of our Saviour in the Gospel to be observed, which exhorted us not to wear two coats, neither shoes, neither to care for the time to come with a greedy, or covetous desire. for he endured cold and nakedness more cheerfully than became his years, & suffered such extreme need & necessity, which greatly amazed his familiar friends, & offended many that willingly would have supplied his want and necessity, for the painfulness they saw him take, in setting forth the heavenly doctrine of Christ jesus our Saviour. but he being given to patient sufferance, passed many years without the wearing of shoes, joining naked foot to bare ground. and he is said moreover for the space of many years, to have abstained from wine, & other such like (necessary sustenance only excepted) so that he ran in great danger, lest that through weakness of limbs, & faintness of body, he should destroy & cast away himself. this philosophical trade of life being wondered 
Origen had many followers.  at of others, stirred up a great many Disciples, to imitate the like trade and study. so that of the faithful & unfaithful, of the learned and wise, & the same not of the meaner sort, a great number became zealous and earnest followers after his doctrine. in so much that the heavenly word of God taking deep root in their faithful minds, flourished and continued steadfastly during the persecution of that time, so that some of them were apprehended and suffered martyrdom.   

CAP. III.  
Of the martyrs that suffered out of the school of Origen. 
Cap. 4. after the Greek. Plutarch a Martyr.   
THe first of them was Plutarch remembered a little before. whom Origen accompanied to the place of execution, not without great danger of his life, when as his own citizens went about to practise violence towards him, as being author of Plutarch death. yet the wisdom of God delivered him then. The next of the disciples of Origen after Plutarch, was Serenus, who is said to be the second Martyr which gave trial and proof of the faith he received, & 
Serenus burned. Heraclides beheaded. Heron beheaded. Serenus beheaded. Rhais a woman burned. Cap. 5. after the greek.  that by fire. The third Martyr out of the same school was Heraclides, the fourth after him Heron. of the which two latter, the first was a Catechumenist, the second lately baptised, but both beheaded. as yet out of the same school came forth the fift champion, a second Serenus, who after patience in great torments and grievous pain, was beheaded. and of the women also, Rhais, as yet a Catechumenist, baptised (as Origen himself reporteth) in fire, departed this life.   

CAP. FOUR  
The martyrdom of Potamiaena a virgin, Marcelia her mother, and Basilides a soldier.  
BAsilides shallbe numbered the seventh among the former Martyrs, which led forth the renowned virgin Potamiaena to execution, of whom unto this day a great fame is blazed abroad among the inhabitants of that province, how that for the chastity of her body and purity of mind, she strove very stoutly with her lovers. she was endued with ripeness of mind, and goodly beauty of body. when she had suffered infinitely for the faith of Christ, last of all after great and 
Potamiaena burned. Marcelia burned.  grievous, and dreadful, and terrible torments to be told of, together with her mother Marcelia, she is burned with fire and consumed to ashes. the report goeth that Aquila the judge commanded her whole body to be scourged over, and that very sore, and threatened her, he would deliver her body shamefully to be abused of Fencers and ruffians: and after she had mused a while with herself, and they demanding an answer, to have said such things as pleased not the Gentiles, and therefore immediately after sentence pronounced, to have been taken and led of Basilides (a soldier of authority among the host) to execution. When the multitude molested her sore, spitefully handling her with opprobrious terms: Basilides repressed and rebuked their railing speeches, pytying her very much, and practising great courtesy towards her. she of the other side approved and acknowledged his courteous dealing towards her, and bade him be of good cheer, saying: that after her departure she would entreat her Lord for him, and shortly requite the courtesy showed unto her. When she had ended this communication, pitch scalding hot was powered by a little and a little over all her body, from the crown of her head to the soul of her foot, the which she manfully endured in the Lord, and such was the sore combat which this worthy virgin sustained. but not long after, Basilides being required of his fellow soldiers to swear for 
Basilides before a Pagan now a Christian, before a murderer, now a martyr  some occasion or other, affirmed plainly it was not lawful for him to swear, for he said he was a Christian, and that he would in very deed protest the same. at the first he was thought to dally, but when he constantly avouched it, he is brought before the judge, and there having confessed the same, is clapped in prison. but when the brethren had visited him, & demanded of him the cause of his sudden and marvelous alteration, the report goeth he declared them how that Potamiaena three days after her martyrdom, appeared unto him by night, & covered his head with a crown and said: she had entreated the Lord for him, and obtained her purpose, and that not long after 
Basilides baptized in prison, afterwards beheaded.  he should end this life. after these sayings, and the seal of the Lord received by the brethren he was beheaded, and so suffered martyrdom. they writ that many others in Alexandria, embraced plentifully the doctrine of Christ, for that Potamiaena appeared unto them in sleep, & called them to the faith. of these things thus much.  

The translator unto the reader, for the removing of suspicion rising of two things which Eusebius laid down in the chapter going before.  
THere are two things in this former chapter of Eusebius with good advisement to be considered. The first whether Potamiaena after her martyrdom prayed for Basilides. the second whether after her martyrdom she appeared unto him, & to others, as Eusebius (by hear say) layeth down. touching the first if we may credit Augustine: The souls of the departed are in such a place where they see not 
August. lib. de cur. pro mort. agend. cap. 13. Pet. Martyr. in 8. cap. ad Rom.  those things which are done, & which happen unto men in this life, he saith further that they have a care over us, as we have over them, although we are altogether ignorant what they do. Peter Martyrs opinion, is this: although I could easily grant, that the Saints in heaven do wish with most fervent desires the salvation of the elect, yet for all that, I dare not affirm that they pray for us, in so much that the Scripture hath no where laid that down. Potamiaena this holy virgin and martyr, seeing the kindness this soldier showed unto her, was greatly pleased with him, and in the fervency of her christian love towards him said: that she would entreat the Lord for him after her departure. In the like sort also I read that Cyprian Bishop of Carthage moved Cornelius Bishop 
Cyprian lib. 1. epist. 1.  of Rome, that whether of them both should first depart this life, the same without intermission should pray unto God for the other. such was the fervency of love between them. In the like sense men commonly say: God have mercy on his soul. which saying the learned and zealous do not so well like of for though the good motion (as they say) & disposition of the mind be expressed thereby yet doth it the dead no good at all: when as his soul being already in the hands of God, needeth not our prayer. God no doubt was as ready to grant Basilides the light of his spirit, as Potamiaena was to pray for him. touching the second, whether she appeared unto him after her death the godly can judge. Saint Augustine saith: If the souls of the dead departed, were present at the affairs of the living, then 
August. li. decur. pro mor. agend. cap. 13  would they speak unto us, when we see them in our sleep, and to omit others, mine own tender mother, would forsake me never a night, which followed by sea and by land, to the end she might live together with me. God forbidden that she should become cruel in the happier life, so that (if aught at any time grieve my heart) she comfort not her sorrowful son, whom she loved entirely, whom she would never see, sad. but in good sooth that which the sacred Psalm soundeth out, is true: my father and my mother have 
Psal. 27.  forsaken me, but the Lord took me up. If our fathers have forsaken us, how are they present at our cares and business? If our parents be not present, what other of the departed be 
Esay 63. 4. Reg. 22.  there which know what we do, or what we suffer? The Prophet Esay saith: Abraham hath been ignorant of us, and Israel hath not known us. God of his great goodness promised King josias, that he should die, and be gathered unto his people, lest that he should see the plagues which he threatened should happen to that place and people. Chrysostom saith: the soul that 
Chrysost. in 8. cap. Matth.  is severed from the body, can not wander in these regions: Again he saith: It may not be that the soul departed from the body, can be conversant here with us: a little after he saith: It may be proved by many testimonies of holy Scripture, that the souls of just men, wander not here after their death. and lest any think that the wicked do wander, thus he writeth. that neither the souls of the wicked also can linger here, hearken what the rich man saith, weigh what he requesteth, and obtaineth not. for in case that the souls of men could be 
Luke 16.  conversant here, then had he come according unto his desire, and certified his friends of the torments of hell. by which place of Scripture it plainly appeareth, that the souls after their departure out of the body are brought into some certain place, from whence at their will they can not return, but wait for that dreadful day of judgement. Theophilact also the 
Theophilact in 8. cap. Mat Origen lib 7 contra Celsum Chrysst in 8. cap. Matth. 1. Reg. 28. Augustinus Lib. 2. de mirab. sacrae Scrip. cap. 11 Cyprian de Idol. vanitate  Summarist of Chrysostom, hath the same words. Origen writing against Celsus, is of the same opinion: affirming that the souls wander not, but such as wander to be devils. Chrysostom writeth that the devil useth to say unto the living, anima talis ego sum. I am such a man's soul. to the end he may deceive him. Samuel whom the witch raised, was not Samuel, but the devil in his form, as Augustine writeth. Cyprian saith: the wicked spirits do hide themselves in pictures and images consecrated: these inspire the minds of the Prophets: they bolden the heart strings and entrails: they govern the flying of birds: they sort lots: they fift out oracles: they mingle always falsehood and truth together. for they deceive and are deceived: they trouble the life: they disquiet the sleep: and creeping into the bodies, they fray the secrets of the mind: they bring the limbs out of fashion: they distemper the health: they vex with diseases, that they may compel the poor silly wretches to the worshipping of them: that being filled with the savour from the altars and burnt bowels of beasts, losing the things which they bound, they may seem to cure. for this is their curing and healing, when they cease to hurt: Now seeing this harmony of learned fathers, affirming the souls not to wander, and that they which wander be plain devils, let us examine what credit can be given to Eusebius, and how it may be understood that Potamiaena appeared not only to Basilides in sleep, but also to many others for their conversion. Pharaos' cuppbearer dreamt he saw a vine having three 
Pharaos' cup bearer.  branches, but it was not so (according unto the letter) joseph telleth him that the three branches are three days. Pharaoh dreamt he saw seven lean kine, it was not so: joseph telleth him they are 7. 
Pharaoh.  years of famine. Mardochaeus dreamt he saw two dragons ready to wage battle with the just, 
Mardochaeus  it was no so: but Haman and the King wholly bend to destroy the jews. Polycarpus dreamt he 
Polycarpus.  saw the pillow set all on fire under his head, it was not so: but a sign or token of his martyrdom. Sophocles having rob the temple of Hercules, dreamt that Hercules accused him of theft, it 
Sophocles.  was not so: but his conscience pricked him that he could find no rest. even so Basilides, with divers 
Basilides.  others, having fresh in memory the martyrdom of Potamiaena, and the villainy they practised against her, dreamt of her, their conscience pricked them, and bearing them witness of the fact, to their repentance and conversion. so that she appeared not (after the letter) but her martyrdom was a corize unto their conscience, crowning them with garlands of heavenly glory, if happily they would repent.    

CAP. V. 
Cap. 6. after the greek.   
Of Clemens Alexandrinus Origens' master, and of his books stromatôn.  
CLemens succeeded Pantaenus, and unto that time he was a catechiser in the Church of Alexandria, 
Pantaenus, Clemens & Origen were catechizers in the school of Alexandria  so that Origen became one of his Disciples. This Clemens writing his books stromatôn, compriseth in the first volume a Chronicle, containing the times unto the death of Comodus, so that it is evident, he finished his books under Severus, the history of whose time we do presently prosecute:   

CAP. VI 
Cap. 7. after the greek.   
Of Jude an ecclesiastical writer and his books.  
About this time there flourished one Jude, who published commentaries upon the 70 weeks 
jude.  of Daniel, ending his chronography the tennth year of Severus reign, he thought verily that the coming of Antichrist was then at hand because the great heat of persecution raised against us at that time, vexed out of measure the minds of many men, and turned upside down the quiet state of the Church.   

CAP. VII. 
Cap. 8. after the greek.   
Origen embracing chastity, gelded himself. the censure of others touching that fact of his.  
AT that time Origen executing the office of a Catechiser at Alexandria practised a certain 
Origen geldeth himself.  act, which expressed the show of an unperfect sense, and youthly hardiness, but a notable example of faith and chastity. he understanding simply and childishly the saying of the Lord: There be some which make themselves eunuchs for the Kingdom of heavens sake: & 
Math, 19  with all purposing to fulfil the words of our Saviour, for that he being young in years preached, and made manifest, not only to men, but also to women the mysteries of God: sought means to cut of, all occasion of wantonness and the slander of the infidels, practised upon himself to perform the words of our Saviour, carefully minding to conceal from his familiar friends this fact of his. but it was unpossible to cloak and cover so great a matter, which thing when Demetrius 
Demetrius' bishop of Alexandria one while liketh another while misliketh through envy with the gelding of Origen. The bishops of Caesarea and jerusalem allowed of Origen and made him minister.  bishop of that place had understood he wondered at his bold enterprise, yet allowed of his purpose, and the sincerity of his faithful mind, he bids him be of good cheer and continue the office of a Catechiser. Though Demetrius was then of that mind, yet not long after, seeing Origen luckily to prosper, to be highly esteemed, reverenced, renowned and famous among all men: he was pricked with some human passion, so that he painted and published abroad, unto all the bishops throughout the world the gelding of Origen as a most foul and absurd fact. yet the best accepted and worthiest bishops throughout Palaestina, to weet of Caesarea & jerusalem, because they had found him worthy of dignity and great honour, made him minister through the laying on of hands. then after that he came to great estimation, and was well accepted of all men, and gotten no small commendation for his virtue & wisdom: Demetrius having no other thing to charge him withal, accused him of the old fact done of a child, & for company wrapped with accusations such as advanced him unto the order of the ministery, which were put in practice within a while after. from that time forth Origen without let or hindrance fulfilled the work he had in hand, preached at Alexandria day and night the word of God unto such as frequented unto him, applying his whole mind unto holy Stripture and the profit of his disciples. when Severus had held the imperial sceptre the space of eighteen years, his sonne* Antoninus succeeded him. 
Antoninus was created Emperor anno Domini. 213.  And of them which manfully persevered in the persecution of that time, and after confession and sundry torments & conflicts, by the providence of God were delivered: on was Alexander whom a little before we signified to have been bishop of jerusalem. He because he persevered constant in the confession of the name of Christ, was there chosen bishop, Narcissus his predecessor being yet alive.   

CAP. VIII.  
Of Narcissus' bishop of jerusalem, his miracle and approved 
Cap. 9 after the Greek.  innocency.  
THe Citizens of that see remember many miracles wrought by Narcissus, which they received 
If thou thinkest (gentle Reader) this miracle to be a tale, take it, as cheap as thou findest it. if it be true marvel not at all thereat, for God bringeth stranger things than this to pass.  by tradition delivered from one to an other, among which, such a miracle is reported to have been done. when on a certain time the solemn vigils of Easter were celebrated, the ministers wanted oil, the whole multitude being therewith much grieved: Narcissus commanded such as had charge of the lights speedily to bring unto him water drawn up out of the next well, that being done, he prayed over it and bade them pour it into the lamps with fervent faith towards God, which when they had fulfilled, the nature of the water beyond all reason & expectation, by the wonderful power of God was changed into the quality of oil. & they report farther that a small quantity thereof for miracles sake was reserved of many of the brethren a long while after, even unto this our time. many other notable things worthy of memory they report of this man's life, whereof this is one: certain lewd varlets seeing the constancy & uprightness of his life, could not brook neither away with it, fearing that if through his means they were attainted there was no other way but execution: therefore they in conscience being privy to infinite lewd practices, prevent the same and charge him with a grievous accusation. afterwards to persuade the hearers the sooner, they confirm their accusations with oaths. the first swore: if I lie let me be burned to ashes. the second: if I report not the truth let my whole body be tormented and wasted away with some cruel disease. The third: if I bear false witness let me be smitten with blindness. but for all their swearing and staring, not one of the faithful believed them, the chastity and upright conversation of Narcissus so prevailed among all men. He took grievously their despiteful dealing, and because that of old he had been of the Philosophical sect, he fled and forsook his Church, hid himself privily in the desert and obscure places, for the space of many years. yet the great and watchful eye that justly avengeth, would not permit such as had maliciously practised this lewdness to have perfect rest: but speedily and swiftly compassed them in their own craft, and wrapped them in the same curses (if they lied) they had craved unto themselves. 
The justice of God against perjured persons.  The first therefore without any circumstance at all in plain dealing, had a small sparkle of fire fallen in the night time upon the house where he dwelled, whereby he, his house, and his whole family by fire were consumed to ashes. The second was taken with the same disease from top to toe which he had wished unto himself before. The third seeing the terrible end of the two former, and fearing the inevitable vengeance of God that justly plagueth perjured persons, confesseth unto all men their compacted deceit, and pretended mischief against that holy man, and wasteth away with sorrowful mourning, punisheth his body and pineth with tears so long, till both his eyes ran out of his head. and such were the punishments of false witnesses and perjured persons.   

CAP. IX. 
Cap. 10. after the greek.   
Of the succession of bishops in the Church of jerusalem  
AFter the departure of Narcissus when it was not known where he remained, the bishops of the bordering and adjoining Churches ordained there an other bishop whose name was Dios, whom (after he had continued but a small space) Germanion succeeded, and 
Dios. Germanion. Gordius. Narcissus & Alexander his helper.  after Germanion, Gordius. In whose time Narcissus showed himself again as if he had risen from death to life, and is entreated of the brethren to enjoy his bishopric again, being much marveled at, for his departure, for his philosophical trade of life, and especially for the vengeance and plagues God powered upon his accusers. and because that for his old years and heavy age he was not able to supply the rowne, the divine providence of God through a vision by night revealed unto him provided Alexander bishop of an other province to be Narcissus his fellow helper, in discharging the function due unto the place.   

CAP. X. 
Cap. 11. after the greek.   
Of Alexander bishop of jerusalem and Asclepiades bishop of Antioch.  
FOr this cause therefore (as warned by a vision from above) Alexander who afore was bishop of Cappadocia took his journey to jerusalem for prayer sake, and visiting of the places there: whom they of jerusalem receive bountifully, and suffer not to return whom again, and that did they according unto the vision which appeared unto them in the night, and plainly pronounced unto the chief of them: charging them to hasten out of the gates of their city and receive the bishop ordained of God for them. this they did through thadvise of the bordering bishops, constraining him of necessity to remain among them. Alexander himself in his epistles (at this day extant) against the Antinoites, maketh mention of this bishopric, in comen between him and Narcissus, writing thus about the later end of an epistle: Narcissus greeteth 
Alexander. b of jerusalem Epist contra Atinoitas. Ascleprades.  you, who governed this bishopric before me, and now being of the age of a hundredth and sixteen years prayeth with me and that very carefully for the state of the church, & beseacheth you to be of one mind with me. These things went then after this sort. when Serapion had departed this life, Asclepiades was stalled bishop of Antioch and constantly endured the time of persecution. Alexander remembreth his election writing to the church of Antioch after this manner: 
Alexander. b of jerusalem unto the church of Antioch.  Alexander the servant of the Lord, and the prisoner of jesus Christ unto the holy church of Antioch sendeth greeting in the Lord. The Lord eased & lightened my fetters and imprisonment when that I heard Asclepiades, a man well practised in holy Scripture, by the providence of God, for the worthiness of his faith to have been placed bishop of your church. This epistle he signifieth in the end to have been sent by Clemens. This epistle I have sent unto you my Masters and brethren by Clemens a godly minister, a man both virtuous & well known, whom you have seen, and shall know, who also being here present with me by the providence of God hath confirmed & furthered the church of Christ.   

CAP. XI. 
Cap. 12. after the greek.   
Of the works of Serapion bishop of Antioch.  
IT is very like that sundry epistles of Serapion are reserved among others, unto our knowledge only such came as he wrote unto one Domnus which renounced the faith of Christ in 
Domnus. Pontius. Caricus.  the time of persecution and fell to jewish Apostasy: and unto one Pontius and Caricus ecclesiastical persons. again epistles unto other men. and also a certain book of the Gospel which they call after Peter written to this end that he might confute the falsehood specified in the same for that diverse of the church of Rosse, went astray after false doctrine under colour of the foresaid Scripture. it shall seem very expedient if we allege a few lines out of it, whereby his censure of that book may appear. thus he writeth: We (my brethren) receive Peter & the other 
Serapion bishop of Antioch unto the Church of Rosse touching the Gospel after Peter. Marcianus an heretic.  Apostles as messengers of Christ himself, but their names being falsely forged we plainly do reject, knowing we received none such. I truly remaining amongst you supposed you were all sound and firm in the right faith, and when I had not perused the book published in Peter's name entitled his Gospel, I said: if this be only the cause of your grudging and discoraging let it be red: but now in so much I perceive a certain heretical opinion to be thereby cloaked and coloured by occasion of my words I will hasten to come unto you. wherefore my brethren expect shortly my coming. For we know well enough the heresy of Marcianus who was found contrary to himself, he understood not that which he spoke as you may gather by the things which we written unto you. we might peradventure ourselves, say down more skilfully the ground of this opinion unto his successors, whom we call coniecturers. for by perusing the expositions of their doctrine we have found many things savouring of the true doctrine of our Saviour, and certain other things borrowed and interlaced which we have noted unto you. Thus far Serapion.   

CAP. XII. 
Cap. 13. in the greek   
Of the works of Clemens bishop of Alexandria.  
THe books of Clemens entitled Stromatôn are in all eight, and extant at this day, bearing 
στρωματεῖς  this inscription: The diverous compacted books of Titus Flavius Clemens, of the science of true Philosophy. There are also of the same number books of his entitled: Dispositions or Informations, where he namely remembreth his master Pantaenus, expounding his 
ὐποτυπώσεις  interpretations & traditions. there is extant an other book of his for exhortation unto the gentiles, and three books entitled the schoolmaster, & other thus: what rich man can be saved? again a book of Easter and disputations of fasting, and of slander. an exhortation to newenes of life for the late converts. The canon of the church, or against the jews dedicated unto Alexander the bishop above named. In the books Stromatôn he explicated not only the divine but also the heathenish doctrine, and he repeating their profitable sentences, maketh manifest the opinions both of Grecians and barbarians, the which diverse men highly do esteem. and to be short he confuteth the false opinions of Grand heretics, dilatinge many Histories and ministering unto us much matter of sundry kinds of doctrine. With these he mingleth the opinions of philosophers, fittlye entitling it for the matter therein contained a book of diverous doctrine. He allegeth in the said book testimonies out of writers not allowed and out of the book called the wisdom of Solomon, jesus Sirach, the Epistle to the Hebrews, Barnabas, Clemens, jude. He remembreth the book of Tatianus against the Gentiles, and of Cassianus as if he had written a chronography. Moreover he remembreth Philo, Aristobulus josephus, Demetrius, Eupolemus jewish writers, and how that all they pronounced in their writings that Moses and the nation of the Hebrewes and jews were far more ancient than the Gentiles. The books of the aforesaid Clemens contain many other necessary and profitable tracts. In the first of his books he declareth that he succeeded the Apostles, and there he promiseth to publish commentaries upon Genesis. In his book of Easter he confesseth himself to have been over treated of his friends that he should deliver unto the posterity in writing those traditions which he heard of the elders of old. he maketh mention of Melito and Irenaus and of certain others whose interpretations he allegeth. To conclude, in his books of Dispositions or Informations: He reciteth all the books of the Canonical Scripture neither omitted he the rehearsal of such as were impugned. 
* Cap. 14. in the greek.  I speak of the Epistle of Jude, the Catholic epistls, the epistle of Barnabas, the Revelation under the name of Peter.   

CAP. XIII.  
Clemens bishop of Alexandria of the Canonical Scripture. Alexander bishop of jerusalem, of Clemens and Pantaenus. Origen cometh to Rome in the time of Zephyrinus.  
THe Epistle unto the Hebrewes he affirmeth to be Paul's for undoubted, and therefore written in the Hebrew tongue for the Hebrews sakes, but faithfully translated by Luke and preached unto the Gentiles, and therefore we find there the like phrase and manner of speech used in the Acts of the Apostles, it is not to be misliked at all, that: Paul an Apostle is not prefixed to this Epistle. For (saith he) writing unto the Hebrewes because of the ill opinion they conceived of him very wisely he concealed his name, lest that at the first he should dismay them. Again he saith: For even as Macarius the elder said: for so much as the Lord 
Clemens allegeth this out of Macarius.  himself was the messenger of the almighty & sent unto the Hebrews; Paul for modesty his sake being the Apostle of the Gentiles, written not himself the Apostle of the Hebrewes, partly for the honour due unto Christ, and partly also for that he freely & boldly being the Apostle of the Gentiles written unto the jews. Afterwards of the order of the Evangelists according unto the 
Clemens of the order of the Gospels. Matthew. Luke. Mark.  tradition of the elders he writeth thus: The gospels which contain the genealogies are placed and counted the first. The Gospel after Mark, was written upon this occasion. When Peter preached openly at Rome and published the Gospel by rote, many of the auditors entreated Mark being the hearer and follover of the Apostle a long while, & one that well remembered his words: to deliver them in writing such things as he had heard Peter preach before, which thing when he had signified to Peter he neither forbade him neither commanded him to do it. john last of all seeing in the other Evangelists the humanity of Christ set forth at large, being entreated 
john.  of his friends and moved by the holy Ghost written chief of his divinity. Thus far Clemens bishop of Alexandria. Again the aforesaid Alexander in a certain epistle unto Origen, 
Alexander bishop of jerusalem unto Origen.  writeth how that Clemens & Pantaenus were become familiar friends after this manner: This as you know very well was the will of God that our friendship should continue and remain immovable, begun even from our progenitors & become yea more fervent & steadfast. we take them for our progenitors who going before, have taught us they way to follow after, with whom after a while we shallbe coupled, I mean blessed Pantaenus my Master, & holy Clemens my master also, which did me much good and if there be any other such, by whose means I have known you thoroughly for my master and brother. So far Alexander. but Adamantius (so was Origen called) writeth in a certain place that he was at Rome when Zephyrinus 
Origen came to Rome about Ann. Domini. 210.  was bishop there, for he was very desirous to see the most ancient church of the Romans, where after he had continued a little while, he returned to Alexandria executing most diligently the accustomed office of Catechizing, when as Demetrius also bishop of Alexandria used all means possible together with him to th'end he might profit and further the brethren.   

CAP. XIIII. 
Cap. 15. after the Greek.   
Of Heraclas Origens' campanion in catechizinge  
WHen Origen saw himself not sufficient neither able alone to search out the profound mysteries of holy scripture neither the interpretation and right sense thereof, because that such as frequented unto his school granted no leisure at all, for from morning 
Heraclas catechiser at Alexandria.  to night in several companies, one overtakinge an other they flocked to his preaching: he ordained Heraclas of all the other his familiars, his fellow helper, and Usher, a man expert in holy scripture, discrete and wise, and a profound philosopher, committing unto him the instruction of the inferior sort and lately come to the faith, reserving unto himself the hearing of such as were father and better entered.   

CAP. XV.  
Origen studied the Hebrew tongue, and conferred the translations 
Cap. 16. in the Greek.  of holy scripture.  
Origin had so great a desire of searching out the deep mysteries of holy scripture that he studied the Hebrewe tongue and bought the copies used among the jews, which were written in Hebrewe letters. he searched and conferred the septuagints translation of holy scripture with others at that time extant.   

CAP. XVI. 
Cap. 17. in the Greek.   
Origen compiled and set forth the translations of holy scripture, terming the one edition Tetrapla, that is fourfold the other Hexapla, that is sixfold.  
Origin found certain other translations besides the common and vulgar, varying among 
Many Greek translations of the old testament. The septuagints. Aquila. Symachus. Theodorion 5. 6. 7. Hexapla. Tetrapla. Symachus an Ebionite. The heresy of the Ebioonites.  themselves, to wit: the translation of Aquila, of Symachus, & of Theodotion. which I wot not where lying hid of a long while he searched out and set forth unto the world. of the which, by reason they were obscure, dusty & moth eaten, he knew not the authors, but this only he signified that the one he found at Nicopolis on the shore Actiac, the other in some other odd place. In the sixefolde edition of the psalms after the four famous translations he annexed not only the fift but the sixth and the seventh, reporting again how that he found one of them at Hiericho in a tun in the time of Antoninus the son of Severus. These being compacted together in one volume and the pages divided into pillars or columns, every copy set right over against the other, together with the Hebrew, he published the same and entitled it Hexapla: joining withal severally the translations of Aquila, of Symachus, of Theodotion, and of the Septuagints entituling them Tetrapla. yet have we to understand that of these interpreters, Symachus was an Ebionite. The Ebionites opinion was recounted an heresy for that they taught Christ to be borne of joseph and Marie, and that Christ was but a bareman. They taught that the law was to be observed after the Iewishe manner, as we have learned by histories heretofore. The commentaries of Symachus are at this day extant, wherein he inveigheth against the Gospel after matthew, endeavouring to establish & uphold the foresaid heretical opinion. These works of Symachus together with other translations of holy scripture, Origen reporteth himself to have found with a certain woman called juliana, which said that Symachus delivered her them to keep.   

CAP. XVII.  
Origen revoketh Ambrose from the heresy of Valentinus, he professeth 
Cap. 18. in the Greek.  divinity and philosophy with great admiration.  
AT that time Ambrose addicted unto the Valentinian heresy and confuted by Origen, was lightened with the truth which shined as the son beams, and embraced the sound doctrine of the church, together with many other learned men, which resorted unto him. When the rumour was now every where bruited abroad of the fame of Origen, they came to try the truth of his doctrine, and to have experience of his utterance in preaching. Heretics also very many and philosophers specially of the most famous, whereof not a few gave diligent ear and attentive heed, and were instructed of him, not only in divine but also in profane literature. as many as he perceived towardly and sharp witted he led them unto philosophical discipline, expounding unto them Geometry and Arithmetic, with the other 
Origen readeth the liberal arts exhorting both the subtle & simple to study them.  liberal arts. against the absurd opinions of philosophers he alleged philosophers authorities, and expounded them, considering severally of them as by way of commentary, so that he was renowned, famous and recounted among the Gentiles for a great philosopher. he persuaded also unto the study of the liberal arts, many of them which were dull witted, affirming they should thence procure unto themselves great commodity, and help to the contemplation and increase of knowledge in holy scripture, for he was of this opinion that the exercise of profane and philosophical discipline was very necessary and profitable for himself.   

CAP. XVIII.  
What divers men thought of Origen. 
Cap. 19 after the Greek.   
THe heathenish philosophers who then flourished are witnesses approved of his good purpose and industry in this behalf, in whose commentaries we find often mention made of this man, whereof some have dedicated their books unto him, other some have delivered up their works unto him as unto the censure of their master. But what shall I speak of them, when as Porphyrius himself, then in Sicilia, striving and strugglinge against us with his books endeavouring to confute holy scripture remembered the interpreters thereof? And being not able to charge, neither to impugn to any purpose our doctrine, any kind of way, now void of reason he fell to railing speeches and slandering of the expositors. of which number namely he goeth about to accuse Origen, whom he reporteth to have known of a child, yet through his unadvised forgetfulness he commendeth the man, sometime reporting truly when as he could not otherwise choose: sometime untruly thinking thereby to delude others, and whilst that now he accuseth him for being a Christian, anon he painteth forth, and wondereth at his singular gift and 
Porphyrius an Atheist (whose words these are lib. 3. contra Christianos) wrote fifteen books against the Christians, whom Euse bius confuted in 30. books of the which 20. were extant in the time of jerom but at this day not one.  excellency in philosophical discipline. hear him therefore, for thus he writeth: Many being desirous to find out, not the imperfection and impiety of Iewishe scriptures but the resolution, have turned themselves unto expositions not coherent, & interpretations of the scriptures inconvenient, and not only allowinge of forged scriptures, but also approving and extolling the commentators. for they alleging the dark speeches which are said to be manifest in Moses, and publishing them as Oracles replenished with hid & concealed mysteries: they frame a charmed judgement through the arrogancy of their mind and show forth their expositions. Again after a few lines he sayeth: This is the absurd manner and guise of that man, with whom I being very young have had conference, who then was very famous, and at this day also by reason of the commentaries he left behind him (I mean Origen) is much spoken of, whose great praise is blazed far and nigh among the masters and favourers of that doctrine. For when he was the disciple of Ammonius, who in our time excelled for his fame in philosophy, he profited very much under him being his master, and obtained great knowledge in the sciences: but as touching the right institution of life, he took in hand an other trade quite kame from his. for Ammonius being a Christian and brought up of christian parents when he had grown into ripenesss of judgement and the knowledge of philosophy, forthwith he framed his trade of life conformable unto the laws: but Origen being a Gentile and brought up in the sciences of the Gentiles, degenerated and fell into that 
* The blasphemy of Porphyrius against Christianity.  barbarous temerity, wherewith being taken he corrupted both himself and the perfection of those sciences, leading a life after the manner of the Christians, contrary unto the laws, according unto their opinions of celestial matters and of God, preferring strange fables before the science of the gentiles. He continewally perused Plato, he read over the works of Numenius, Cronius, Apollophanes, Longinus, Moderatus, Nicomachus, and the rest of the Pythagoreans, counted wise and 
Origen learned of the Grecians to write allegorically.  profound men. he was well seen in Chaeremon the Stoic, and in the works of Cornutus, whence he borowinge of the Grecians manner, the allegorical interpretation of mysteries, applied it unto the Iewishe scriptures. These things hath Porphyrius written in his third-booke against the Christians, truly reporting of this man's exercises, and sundry kinds of knowledge but untruly in that he said, he should degenerate from the Gentiles. For how can he pronounce the truth when as he practiseth to write against the Christians? he sayeth that Ammonius from leading a good and a godly life fell into heathenish idolatry. for the doctrine of Christ the which Origen received of his forefathers the same he retained as we have largely declared before. And Ammonius also (contrary to his report) kept still and retained the sound and uncorrupted 
Porphyrius slandered Origen and Ammonius.  philosophy of God even unto his last end, as his commentaries at this day bear record which he left behind him. namely that famous work entitled: The agreement of Moses and jesus, and other tracts whatsoever other men have found written. These things are laid down to the commendation of Origen, against the slanderous mouth of that despiteful man, and of the great skill of Origen in the Grecians discipline and doctrine. touching the which when he was reprehended of some for his study therein, he defended himself in a certain epistle writing after this manner.   

CAP. XIX. 
Cap. 20. in the Greek.   
How Origen defended himself against such as reprehended him for studying Philosophy. Of his voyage into Arabia and Palaestina.  
WHen that I studied for the increase of knowledge, and that a rumour or fame was 
Origen in a certain epistle writeth thus of himself for his study in philosophy.  spread abroad of the perfection of my learning and doctrine, heretics, and specially such as were profound in philosophy and in the doctrine of the Gentiles, resorted unto me: wherefore I thought good to search out the self opinions of heretics and what soever might be said out of philosophy for the confirmation of the truth. This have I done first of all after the example of Pantaenus who profited a great many before my time, and had singular skill and knowledge therein. secondly after the example of Heraclas, now a minister of the church of Alexandria, whom I found with a professor of philosophy which was his master, five years before I applied my mind to the study of their sciences. Who also in times passed used the common and usual attire, now laying that aside he took the philosopher's habit the which he retaineth as yet, and ceaseth not unto this day with earnest labour & industry to read over the philosopher's books. These things hath he written to the clearing of himself for his study in profane writers. When as at that time he continued at Alexandria, there came a certain soldier from the governor of Arabia, with letters unto Demetrius Byshope of that seae, and unto him who then was lieutenant of Egypt, requesting them with all speed to send Origen unto him which might communicate unto him some part of his doctrine. Origen then being sent of them taketh his voyage into Arabia. Not long after when he had accomplished the cause of his journey he returned into Alexandria. In the mean while there was raised such a sedition in the city and the wars were so hot that there was no being for him there, he left Alexandria, and foreseeing that he could be safe no where in all Egypt, he went into Palaestina and remained at Caesarea, where he was entreated by the bishops of that province, to dispute in the open church and to expound holy scripture, being as yet not called to the ministery. Which thing may evidently appear by that which Alexander bishop of jerusalem, and Theoctistus bishop of Caesarea wrote in defence of the fact unto Demetrius concerning him after this manner: (he laid this down in his letters that there was never such practice heard 
Alexander. b. of jerusalem & Theoctistus b. of Caesarea writ thus unto Demetrius b. of Alexandria which found fault that a say man in presence of Bishops should dispute or interpret.  of, that there could no where the like precedent be found; that say men in presence of bishops have taught in the church) We know not for what cause he reporteth a manifest untruth, when as there may be found such as in open assemblies have taught the people. yea when as there were present learned men that could profit the people, and moreover holy bishops at that time also exhorting them to preach. For example sake: at Laranda Euelpis was requested of Neon, at Iconium Paulinus was requested by Cellus, at Synada Theodorus was requested by Atticus, who were godly brethren. It is like also that this was practised in other places though unknown to us. Thus was Origen honoured being a young man, not only of his acquaintance, but of bishops that were strangers unto him. Afterwards when Demetrius had called him whom by his letters and divers Deacons of the church had earnestly solicited his return, he taketh his voyage again into Alexandria, and there diligently applieth his accustomed manner of teaching.   

CAP. XX. 
Cap. 21. in the greek   
Of the famous writers in Origens' time and how the emperors mother sent for him.  
THere flourished at that time many other learned and profound ecclesiastical persons, whose epistles writing from one to an other are at this day to be seen and found reserved in the library builded at Jerusalem by Alexander, who was bishope there at that tyme. from whence we have compiled together the substance of this our present history. of this number 
Beryllus. Hippolytus.  Beryllus (besides his epistles and commentaries) hath left unto the posterity sundry monuments of his sound faith, for he was bishope of Bostra in Arabia. Likewise Hippolytus bishop of an other place. There came also into our hands the disputation of Gaius a notable learned 
Gaius against Proclus.  man had at Rome in the time of Zephyrinus against Proclus a patron of the Phrygian heresy. in the which (to the confutation of the temerity and bold enterprise of the contrary part in alleging of new found scriptures) he maketh mention of therteene epistles of Saint Paul, not 
14. epistles of Paul.  naming the epistle unto the Hebrewes in the number. For neither as yet of diverse Romans is that epistle thought to be Paul's. 
* an. do. 220: Macrinus succeedeth Antoninus in the empire. Antoninus. 2 emperor: an. dom. 221. Calistus. B. of Rome. Vrbanus. B. of Rome. Alexander Emperor an. dom. 224. Philetus. b. of Antioch.  When Antoninus had been Emperor seven years and six months Macrinus succeeded him in the empire. And after that this Macrinus had departed this life, in the first year of his reign, an other Antoninus took the imperial sceptre to rule over the Romans, in the first year of whose coronation Zephyrinus bishop of Rome died: when he had governed the ecclesiastical seae the space of eighteen years, whom Calistus succeeded. who continuing the space of five years left the church to Vrbanus. Again after that Antoninus had been Emperor four years full, he died, in whose room Alexander immediately followed: at what time Philetus succeeded Asclepiades in the church of Antioch. Then Mamaea the emperors mother, a woman (if there was then any such in the world) very godly and religious (when the fame of Origen was spread far and nigh enen unto her ears) thought herself a happy woman if she might see him, and hear his wisdom in holy scripture which all men wondered at, Wherefore remaining at Antioch she sent of her guard for him, who also came, and after that he had continued there a while and published many things to the glory of God and of the power of his doctrine he returned again unto his accustomed school.   

CAP. XXI. 
Cap. 22. in the Greek.   
The catalogue of Hippolytus works. Origen beginneth to comment.  
AT that time Hippolytus amongst many other of his monuments wrote a book of Easter, 
The works of Hippolytus  where after supputation of times laid down, he set forth a certain canon of Easter comprisinge the compass of sixteen years, ending the reign of the Emperor Alexander in the first year. Of his other works these came to our knowledge: of the six days creation: of the things which follow the six days works. Against Martion. upon the Canticles of Solomon. upon certain pieces of ezechiel. of Easter. against all heresies, with many others the which thou shalt find extant among other men. About that time, Origen began to comment upon holy scriptures, Ambrose diversly provoking him not only with words and fair speeches, but also urging him with large offers of necessary expenses. 
Origens' notaries and scriveners.  For Origen had at certain times appointed for him, more in number then seven swift notaries, every one supplying the room by turn, and writing that which he uttered unto them: and as many more scriveners together with maidens well exercised and practised in penninge. whose necessary expenses and charges Ambrose exhibited yea and that abundantly. who 
Pontianus. b. of Rome. Zebinus. b. of Antioch.  also together with him bestowed great diligence in the exercise and study of the sacred scriptures, whereby chiefly he provoked him to write commentaries upon holy scripture. When these things were thus adoing, after Vrbanus had governed the church eight years Pontianus succeeded him in the see of Rome, and in the church of Antioch Zebinus succeeded Philetus.   

CAP. XXII. 
Cap. 23. in the Greek.   
Origen is made minister at Caesarea.  
AT that time when the necessity of the ecclesiastical affairs so constrained, Origen being sent into Greece was made minister at Caesarea in Palaestina of the bishops there abiding. But what stir fell out touching that matter in his behalf, and what was decreed by bishops concerning the controversies about him, and what other things he suffered preaching the word of God: in so much they require a several volume we will pass them over, referring the reader unto the second apology which we published in the defence of him, where we have lightly run them over.   

CAP. XXIII. 
Cap. 24. in the Greek.   
Of certain commentaries of Origen.  
THese things are also to be annexed unto the rest, how that in the sixth book of his annotations upon john, he declareth the five first to have been written by him at Alexandria. But all the tracts that came to our knowledge upon this Evangelist, mounted to the number of twenty and two tomes. In his ninth tome upon Genesis (whereof all are twelve) he signifieth not only the former eight to have been written at Alexandria, but also his annotations upon the first five and twenty psalms. Again he wrote upon the lamentations, (of the which we have seen five tomes) where he made mention of his books of the resurrection, in number two. He wrote also of principal beginnings, afore his departure out of Alexandria. and the 
περὶ ἀρχῶν.  books entitled Stromateis in number ten: he wrote in the same city in the time of the Emperor Alexander, even as all the titles prefixed to the tomes declare the same.   

CAP. XXIIII. 
Cap. 25. in the Greek.   
The catalogue of the books of the old and new Testament alleged out of Origens' works.  
IN his exposition upon the first psalm he reciteth the books of the old testament writing 
Origen in Psal. 1. Genesis. Exodus. Leviticus. Numeri. Deuteronomium. Iosue. judges and Ruth. 1. & 2. of Samuel. 3. and 4. of Kings. 1. & 2. of. Paralip. 1. & 2. of Esdras. Psalms. Proverb. Ecclesiastes. Canticum Can●●orum. jere. la. epist. Daniel. Ezechiel. job Hister. Maccabees. Origen hom. 1. in Math. Matthew.  thus: We may not be ignorant that there are two and twenty books of the old testament after the Hebrewes which is the number of the letters among them. Again a little after he sayeth: The two and twenty books after the Hebrewes are these: The first Genesis, of us so called, but of the Hebrewes Beresith, the title being taken of the beginning of the book, which is as much to say as: In the beginning. Exodus in Hebrew, Veellesemoth, that is: these are the names. Leviticus in Hebrew Veikra, that is: and he called Numeri in Hebrewe Hamisparim or Pecudim. Deuteronomium, Elle haddebarim, that is: these are the words. jesus the son of Nave, joshua been Nun, that is: joshua the son of Nun. judges and Ruth with them one book, in Hebrew Sophetim, that is: judges. The first and second of Kings with them one book, in Hebrew Samuel that is: called of God. The third and fourth of Kings with them one book, in Hebrew Vehamelech David, that is: and the reign of David. The first and second of Paralipomenon with them one book in Hebrew Dibre haiamin, that is: the words of days. The first and second of Esdras with them one book, in Hebrew Ezra that is: a helper. The book of Psalms in Hebrew Sepher tehillim. The proverbs of Solomon in Hebrewe Misloth. Ecclesiastes in Hebrew Coheleth. The Canticle of Can ticles we may not read as some think the Canticles of Canticles, in Hebrew Sir hasirim. Esaias in Hebrew jesaia. jeremias with the lamentations and the epistle, in one book, in Hebrew jeremia. Daniel in Hebrew Daniel. jez●chiel in Hebrew Ezechiel. job in Hebrewe Hiob. Hester in Hebrew Hester. beside these there are books of the Maccabees entitled in Hebrew Sarbet Sarbaneel. These things hath Origen laid down in the foresaid commentary. And in the first tome upon the Gospel after matthew, observing the ecclesiastical canon he testifieth there be four only gospels writing thus: As I have learned by tradition of the four Gospels (which alone without contradiction are received of all the churches under heaven) the first is written by matthew who was first a publican, than an Apostle of jesus Christ. he published the same in writing unto the faithful jews in Hebrewe letters. The second is after Mark who wrote the same according unto the preaching of Peter, who in his catholic epistle 
Mark.  calleth him his son, saying: The church which is in Babylonelected together with you saluteth you, & my well-beloved son Mark. The third is after Luke written for their saks who of the 
Luke.  Gentiles turned to the saith which also was allowed of Paul. The fourth is after john. Again in his fift come of annotations upon john, the same Origen touching the epistles of the Apostles 
john.  sayeth thus: Paul habled a minister of the new Testament, not according unto the letter 
Origen hom. 5. in johan. Paul's epistles peter's. 2. epistles.  but after the spirit, preached the Gospel abundantly every where from jerusalem unto Illyricum, written not unto all the churches which he instructed, but unto whom he written, he written in few lines: but Peter upon whom the church of Christ was builded against the which the gates of hell shall not prevail, left behind him one epistle, whereof we are certain. Be it that he left an other: but this is in controversy. What shall I say of john, who leaned on the breast of our Lord jesus, who written one Gospel and confessed withal, so many Gospels might have been written, that if they had been written the world could 
The Apocacalyps.  not have contained them. He written also the revelation being commanded to conceal and not to writ the words of the seven thunders. He left behind him an epistle comprising very fev ve verses. be it that the second and the third be annexed, though some take them not 
joh. 3. epistles.  for his. In both which there are not an hundredth verses. Moreover of the epistle unto the Hebrewes in his homilies expounding the same he writeth thus: The character of the epistle unto the Hebrewes setteth not forth the style of Paul, who confessed himself to be rude in 
Origen in epist. ad Rom.  speech, for the phrase of that epistle savoureth very much of the Greek tongue. Whosoever he be that hath any judgement in discerning of phrases will confess the same. Again that the doctrine of this epistle is sound & not inferior to those epistles which without contradiction are known to be the Apostles, who so ever will with judgement read the Apostle, he will also confess the same to be most true. A little after he sayeth thus: I truly of mine own part, if I may speak what I think, do say: that the doctrine of this epistle is the Apostles for undoubted, but the phrase and style an other man's, which noted the sayings of the Apostle, and contrived such things as he had heard of his master, into certain scholyes. Wherefore if any church heretofore hath received the same as the epistle of Paul, let her still embrace and receive the same under this name. For the learned men of old have not without great consideration delivered the same unto us for the epistle of Paul. But who wrote it God the only truth knoweth. yet histories have declared unto us that some thought it to have been written by Clemens bishop of Rome, some by Luke who wrote both the Gospel and the Acts of the Apostles. but of these things thus much in this sort.   

CAP. XXV. 
Cap. 26. in the Greek.   
Origen professeth divinity at Caesarea. Heraclas is chosen bishop of Alexandria.  
IT was in the tenth year of the reign of the aforesaid Emperor when Origen left Alexandria, 
an. Dom. 234  and got him to Caesarea, when also he committed the office of catechizinge there, unto Heraclas. In a while after Demetrius the bishop of Alexandria dieth when he had continued in the same room the space of three and forty years: him succeeded Heraclas. There flourished also at that same time Firmilianus bishop of Caesarea in Cappadocia.   

CAP. XXVI. 
Cap. 27. in the Greek.   
Of the bishops that were Origens' familiar friends.  
THis Firmilianus so highly esteemed of Origen that one while he sent for him unto his own 
Firmilianus.  province to edify his churches. an other while he took his voyage unto judaea unto him, where for a certain space, he continued with him for farther understanding of the holy 
Alexander.  scriptures. Besides him Alexander bishop of jerusalem, and Theoctistus bishop of Caesarea, continually were of his side and embraced him, permitting unto him alone, as master, the interpretation 
Theoctistus.  of holy scripture with the rest of the ecclesiastical function.   

CAP. XXVII. 
Cap. 28. in the Greek.   
Of the persecution which Maximinus the Emperor raised.  
AFter that the Emperor Alexander had ended the reign of therteene years, Maximinus' 
Maximinus was created Emperor an. Dom. 237 under whom the sixth persecution was raised. Gordianus created Emperor anno Dom. 240. Anterus. b. of Rome.  Caesar succeeded him. who being incensed with the anger, spite and grudge he, bare unto the house of Alexander, which harboured many of the faithful: stirred up the fiery flame of persecution, and gave commandment that the governors onely of the churches, as principal authors of the doctrine of our saviour should be put to death. At that time Origen wrote a book of Martyrs the which he dedicated unto Ambrose and Protoctaetus minister of Caesarea, for that both they suffered no small affliction in that troublesome tyme. When as also they had endured most constantly examination and confession, Maximinus himself continuing Emperor no longer than three years. Origen noted the time of this persecution both in the two and twentieth tract of his commentaries upon john and in sundry of his epistles: When Gordianus had succeeded Maximinus in the empire of Rome: Anterus also followed Pontianus after he had governed six years in the bishop's seae of Rome.   

CAP. XXVIII. 
Cap 29. in the Greek.   
Of the strange election of Fabianus bishop of Rome. of the succession of bishops at Antioch and Alexandria.  
AFter that Anterus had enjoyed the ecclesiastical function the space of one month, Fabianus 
Fabianus. b. of Rome.  succeeded him. who as report goeth came from the country after the death of Anterus, together with certain others for to dwell at Rome: When such a thing as never was seen before at the election of a bishop, happened then by the divine and celestial grace of God. For when all the brethren had gathered themselves together, for the election of a bishop, & many thought upon divers notable and famous men, Fabianus himself there present together with others, when as every one thought least, nay nothing at all of him, suddenly from above there fell a Dove and rested upon his head, after the example of the holy ghost which in likeness of a Dove descended upon our saviour: the whole multitude being moved thereat, with one and the same spirit of God cried out cheerfully with one accord that he was worthy of the bishopric, 
Babylas. b. of Antioch. Dionysius. b. of Alexandria.  and immediately (as they report) he was taken and stalled bishop. At that time when Zebinus bishop of Antioch had departed this life, Babylas came in place. and at Alexandria, when Heraclas the successor of Demetrius had finished his mortal race: Dionysius (one of Origens' disciples) supplied the room.   

CAP. XXIX. 
Cap. 30. in the Greek.   
Of Gregorius and Athynodorus disciples of Origen.  
WHen Origen executed his accustomed manner of teaching at Caesarea, many flocked 
Theodorus. Gregorius Nazianzenus. Athynodorus.  unto his lessons, not only that country men but also infinite foreigners, who forsaking their native foil became his disciples. of which number as chief we have known Theodorus, he was the same Gregorius the most renowned bishop among us, and his brother Athynodorus. he being moste studious in the Greek and Roman discipline so persuaded them, that they embracing the sincere love of philosophy, altered their former studies unto the exercise and study of holy scripture. And after that they had continued with him the space of five years, they profited so much in holy scripture that both being as yet young men they were ordained bishops of certain churches in Pontus.   

CAP. XXX. 
Cap. 31. in the Greek.   
Of Aphricanus an ecclesiastical writer and his books.  
ABout that time also was Aphricanus renowned and much spoken of, the author of those 
The history of Susanna doubted of.  commentaries entitled of Cestes or wedding girdles. there is extant also an epistle of his unto Origen to this effect that he doubted whether the history of Susanna commonly red in Daniel was true or feigned: Whom Origen fully satisfied. There came also to our hands of the same Aphricanus doing, five volumes of Chronicles curiously penned, where he reporteth himself to have travailed unto Alexandria because of the great fame of Heraclas, whom, excelling in philosophical sciences and discipline of the Gentiles, we have showed before to have been chosen bishop of Alexandria. There is also of the same author, an epistle unto Aristides of the difference or disagreeing in the Genealogy of Christ, written by matthew and Luke, where manifestly he proveth the consent and agreement of the Evangelists, out of a certain history which came to his hands. whereof in his proper place that is in the first book of this present history we have made mention before.   

CAP. XXXI. 
Cap. 32. in the Greek.   
When, and where Origen wrote upon the Prophets.  
ABout this time Origen published commentaries upon Isaiah, afterwards upon Ezechiel. of the which upon the third part of the Prophet Isaiah unto the vision of the fourfooted beasts in the wilderness there came unto our hands thirty tomes. and upon the Prophet Ezechiel in the whole five and twenty, the which he wrote being at Athens. He began to comment upon the Canticles, so that thereupon he finished five books, and afterwards returning from Caesarea he made them out ten books. What need we presently to recite an exact catalogue of his works, for it requireth a several volume? when as we have run them over in the life of Pamphilus who suffered martyrdom in our tyme. where we (commending the life of Pamphilus, his earnest and great study) have made catalogues and indices for the library which he builded, gathering together both the works of Origen and also of other ecclesiastical writers. where, if any man be so disposed, he shall readily find all the perfect volumes of Origen, as many as came to our knowledge. Now let us proceed on further, to the discourse of that which followeth in this present history.   

CAP. XXXII. 
Cap. 33. in the Greek.   
Origen reduceth Beryllus into the right way, who aforetime savoured not a right of the divine nature in Christ.  
BEryllus bishop of Bostra in Arabia, of whom we have spoken a little before, went about 
Beryllus denied Christ to be the second person in Trinity before he was made man.  to establish foreign and strange doctrine from the faith, to the overthrow of the ecclesiastical canon. he was not afraid to say that our Lord and saviour, before his incarnation, had no being according unto the circumscription of a proper and severed substance, neither had a proper, but only his father's divinity, dwelling in himself. When as by reason of this matter many bishops had dealt with him by conference and disputation, Origen also amongst others was sent for, who conferred with him at the first to understand the ground of his opinion, which being understood and perceiving him not to believe aright, rebuked him, persuaded him with reasons, convinced him with manifest proof, restrained him with true doctrine, and restored him again to his former sound opinion. The acts of Beryllus, the synods summoned for his sake, the questions moved by Origen unto him, the disputations held in his own congregation, with all the other circumstances thereunto appertaining, are at this day extant, and many more infinite things have our elders remembered of Origen, all which I pass over as impertinent to this present purpose. Such things as concern him and are necessary to be known may be gathered out of the Apology the which we wrote in his behalf together with Pamphilus Martyr (a man that flourished in our time) against contentious quarrelers.   

CAP. XXXIII. 
Cap. 34. in the Greek.   
Of Philip a Christian Emperor and his humility.  
WHen Gordianus had been Emperor of Rome six years, Philip together with his 
Philip crowned Emperor Anno Dom. 246.  son Philip, succeeded him. of this man it is reported that he being a Christian, and desirous, upon the last day of the Easter vigils to be partaker and joined with the multitude in their ecclesiastical prayers: could not be admitted before he had first rendered an account of his faith & coupled himself with them which for their sins were examined and placed in the room of penitents, otherwise he should not be addmitted, because that in many things he was faulty: which Emperor willingly obeyed and declared by his works his sincere and religious mind towards God.   

CAP. XXXIIII. 
Cap. 35. after the greek.   
Dionysius succeeded Heraclas at Alexandria.  
IT was the third year of the reign of Philip, and the sixteenth year of Heraclas Bishop of 
Anno Domi 249.  Alexandria, when Dionysius succeeded him in the Bishops see.   

CAP. XXXV. 
Cap. 36. after the Greek.   
What time Origen set his scriveners awork, and when his other works were written.  
ABout that time, faith (as it was very requisite) taking root, and the Gospel freely preached throughout the world: Origen as they report above threescore year old, being much worn and wasted by reason of his long study and painful exercise: now at length first permitted and not before, that those things which he had publicly preached and disputed should by notaries be copied out. Then wrote he against the book of Cellus the Epicure, entitled the word of truth, eight books. after them, five and twenty tracts upon the Gospel after Matthew. and others upon the twelve Prophets, whereof we have found five and twenty in the whole. there is extant an epistle of his unto the Emperor Philip, and an other unto his wife, the Empress Severa, with sundry others unto other men, of the which as many as we could find being scattered here and there (which exceeded the number of a hundred) we have collected and comprised in several volumes, to the end they should no more be dispersed. He wrote also to Fabianus Bishop of Rome, and to sundry other Bishops and governors of Churches of his sound opinions and doctrine. the specialties thereof thou mayst see in the sixth book of our apology written in his behalf.   

CAP. XXXVI. 
Cap. 37. after the Greek.   
Origen confuted the Arabians which taught that the souls were mortal.  
THere rose certain at that time in Arabia which were authors of pernicious doctrine they 
Of this opinion was john the 22. b. of Rome.  taught that in this present life the souls died and perished together with the body, and that in the general resurrection, they rose together and were restored to life again. A great synod was summoned together for this cause, so that again Origen was sent for, who publicly so discoursed and disputed of this question that he purged & withdrew their seduced minds from this foul error.   

CAP. XXXVII. 
Cap. 38. in the Greek.   
Origen openeth and confuteth the heresy of the Helcesaits.  
THen also sprang up the poisoned opinion, namely the heresy of the Helcesaitae, which was no sooner risen but it was rooted out. Origen made mention thereof, expounding in the open audience of the congregation the fourscore and second Psalm, where he saith thus: In these our days stepped forth one which faced out, that he was able to avouch thee 
Origen in 82 Psal.  most detestable opinion, called the heresy of the Helcesaitae, lately sown in the Church. what cankered poison is contained in this opinion, I will tell you, lest that ye also be deceived. This heresy disalloweth of some of the holy Scripture wholly, again alloweth of some other both in the old and new testament. This heresy denieth Paul wholly. This heresy counteth it an indifferent thing if thou deny or not deny with thy mouth in the time of persecution, so that thou persist faithful in thine heart. They use a certain book which as they say came down from heaven, the which whosoever heareth and believeth (say they) shall obtain an othergets remission of sins then that which Christ purchased for us. thus went the affairs then.   

CAP. XXXVIII. 
Cap. 39 after the greek.   
Of the persecution under Decius, the martyrdom of many Bishops, and how that Origen was persecuted.  
AFter that Philip had been Emperor seven years, Decius succeeded him, who because of 
Decius crowned Emperor Anno Domi. 254. under whom as Orosius saith the 7. persecution was raised. Fabianus b. of Rome martyred. Cornelius b. of Rome. Alexander b. of jerusalem died in prison. Mazabanes b. of jerusalem Babylas b. of Antioch died in prison. Fabius b. of Antioch. Origen is persecuted. Cap. 40. after the Greek.  his offence & grudge towards Philip, raised persecution against the Church, in the which persecution, Fabianus Bishop of Rome was martyred, whom Cornelius did succeed. In Palaestina Alexander Bishop of jerusalem, when he had the second time endured confession for Christ his sake (before the tribunal seat of the Precedent of Caesarea) is cast into prison, where after a notable and famous testimony of his true faith given before the judgement seat of the Lieutenant, he ended his mortal life. After whom Mazabanes was chosen Bishop of jerusalem. And Babylas likewise Bishop of Antioch, (even as Alexander Bishop of jerusalem) after he had rendered an account of his faith, died in prison, whom Fabius succeeded. but what things & how great they were which happened to Origen in that persecution: and how he died: the spiteful devil deadly pursuing him with his whole troup, striving against him with all might, and every kind of sleight that possibly could be invented: & specially against him above all the rest which then were persecuted to death: and what and how great things he sustained for the doctrine of Christ: imprisonments and torments of body, scurging at iron stakes, stinch of close prison: and how that for the space of many days his feet lay stretched four spaces a sunder in the stocks: and how that constantly he endured the threats of fire, and all that the enemy could terrify him with: and how that he ended after that the judge had wrought all means possible to save his life: and what languages he gave very profitable for such as need consolation: sundry of his epistles truly, faithfully and curiously penned, do declare.   

CAP. XXXIX.  
How Dionysius Bishop of Alexandria reporteth the perils himself stood in.  
touching Dionysius, I will allege out of his own epistle unto Germanus, where he of himself, writeth thus: I take God to witness of that I speak, and he knoweth that I lie not. I fled away not greatly regarding mine own person, and yet not without the will of God. Long before that the persecution under Decius prevailed, Sabinus sent the purveyor of corn to seek me, for whose coming I remained at home three days. but the searching all places, high ways, and floods and fields, where he conjectured that either I hide myself in, or passed by, was I wot not how blinded, so that he found not my house. He little thought that I continued at home in that heat of persecution. at length with great difficulty (God no doubt disposing my departure) the fourth day I and my children, together with many other brethren left the city. and that our departure was caused by the divine providence of God, the sequels declared, wherein peradventure I stood unto many in good stead. A little after he reporteth the casualties which happened after his flight, in this sort: About sun set I was led by the soldiers together with my company, unto Taposiris, but Timothe (as God would) was neither present, nor taken. At length when he came he found the house desolate, the servants keeping it, but he perceived that we were taken and gone. Again after a few lines: And what a wonderful chance was that? I will truly report it you: one met Timothe by the way as he fled and seeing him troubled and disquieted in mind demanded of him the cause of his so quick a speed, who forthwith openeth unto him the whole matter. the which when the passenger had learned, he passeth by and goeth still on his journey, which was to a banquetthig bridehouse (
* This custom in divers places is now adays in vie.  the manner was at such meetings to watch all night) & being come thither, he told the gests at table, all that he had heard by the way. They altogether headely as if it had been a made match, rose up and with all speed pursued us, with a clamorous tumult, the soldiers which guarded us fled away, than they fall upon us as we say in our beds. I (God knoweth) at the first took them for thieves, & thought their coming was to rob & spoil, as I lay in my naked bed, I wrapped me in the sheet & reached them the rest of my beddings. but they commanded me to rise and quickly to depart, then understanding their drift, I cried out praying and beseaching them that they would suffer us to be gone. If they would benefit me at all, I prayed them to prevent such as would bring me forth & to behead me them selves. When I had cried thus as my companions and partakers do very well know, they violently broke out. I truly then cast myself prostrate upon the pavement, they took me by hand and foot, they lugged me forth and carried me away. there followed after such as can testify all these things, namely: Gaius, Faustus, Peter and Paul which led me out of my lodging and laid me upon the bare back of an ass. Thus Dionysius wrote of himself.   

CAP. XL. 
Cap. 41. in the Greek.   
Dionysius bishop of Alexandria reporteth the constancy of such as were martyred at Alexandria under Decius.  
THe same Dionysius in his epistle unto Fabius' Bishop of Antioch, describeth their sundry 
Dionysius unto Fabius b. of Antioch.  torments which suffered martyrdom at Alexandria under Decius, writing thus: This persecution was not begun by the emperors edict, but one whole year before. for there came unto this city a certain soothsayer & inventor of mischief, who moved and stirred up the whole multitude of the heathens against us, & inflamed them to defend the superstition of their native soil. by whom they being thus provoked, and having purchased on their side such as were of power & authority, to perpetrate all impious acts: they persuaded themselves that the only worship of devils & our slaughter was piety itself. First then they apprehend a certain minister whose name was Metras, & command him to utter blasphemy, who for disobedience 
Metras after torments is stoned to death. Quinta stoned to death.  therein is beaten with clubs, his face & eyes they pricked with sharp quills, afterwards they led him forth into the suburbs & stoned him to death. Again they bring into the temple of Idols a faithful woman named Quinta, & constrained her to worship, who contrarying and abhorring their Idols, had her feet bound together, & by them trailed & lugged all along the streets, which were srawed with sharp pimple stones, she was beaten against millstones, & sore scourged. last of all she was brought forth to the same place & executed. which being done they all with one accord violently rush into the houses of the religious, & every one of the wicked leadeth the heady multitude unto their neighbour's houses, whom they knew to be godly & well disposed. so that in the end they destroy, they spoil, they steal & bear away the precious jewels: but the vile, the base and the wooden stuff they throw out into the street and burn it to ashes. showing forth thereby a resemblance or spectacle of a city taken & ransacked by the enemy. The brethren gave back & withdrew themselves aside, taking in good part & very cheerfully the loss of their goods, much like unto them of whom Paul hath testified. Neither do I remember any (one only excepted) of them which were apprehended, unto this day that denied the Lord. furthermore they take hold upon the elderly and reno wined virgin Apollonia, they beat her cheeks, and knock out all the teeth in her head. over against 
Apollonia is burned.  the city they prepare a pile, and threaten to burn her quick, unless she would together with them wtter blasphemy. but she lingering a little while, as though she would take further deliberation, suddenly leaps into the fire and is consumed to ashes. To be short they say hold upon Serapion who continued in his own house, whom they vex with sundry grievous 
Serapion was thrown down & his neck broke.  & bitter torments, bruising all the members of his body, and throwing him down headlong from an upper chamber. There was no way for us to pass, no not the high & common, no straight crick for passage, either by day or by night, they cried out all, and exclaimed every where, there was no other choice but either to utter blasphemy, or to be drawn and burned at the stake. And these things (the more is the pity) endured toe toe long. but in the end this sedition and civil war overtook the seditious persons themselves, and turned upon them the self same cruelty which they before had practised upon us, so that for a little season we refreshed ourselves, their fury wherewith they raged against us being somewhat abated. For all this in a while after the alteration of the imperial sceptre was declared and openly known, which afore time was very savourable unto us, but now threateneth great mischief to ensue, specially above all other unto the christians, for the emperors edict is proclaimed, 
The edict of Decius against the Christians Matth. 24.  & that most dreadful saying of our Saviour prognosticated long ago now taketh place that if it were possible the very elect themselves should be offended. in all do tremble & quake for fear, some forthwith of the mightier sort fly away doubting what would be fall them, some of their own accord are carried away with their worldly affairs, some are persuaded by their neighbours, and being called by their names, are present at their profane and impious sacrifices: some waxed pale and trembled, not as though they would sacrifice, but like to become sacrifices and oblations to the Idols, so that the whole multitude in compass derided them, for they seemed manifestly to be timorous both to die, and also to do sacrifice: some went stoutly unto the altars and affirmed boldly, that they were never Christians, of whom the Lord hath most truly foretold: that such should hardly besaved. some other there 
Matth. 19  were that held with both sides: some fled, some were taken, where of divers endured fetters & imprisonment. other some after long imprisonment before they came unto the tribunal seat renounced their faith: some others after they had stoutly endured torments, in the end denied Christ. but others that were blessed and valiant as pillars or bulwerkes of the Lord, being strengthened by him and stout in protesting their faith, having gotten unto themselves worthy constancy and courage sufficient, became renowned Martyrs of the kingdom of heaven. The first was julianus a gouty man, not able either to stand or go, he was brought forth 
julianus burned. Cronion was burned.  by two which bore him on their shoulders, where of the one afterwards fell from the faith, The other called Cronion, whose sir name was Eunus, together with the old julianus, confessed and acknowledged the Lord (as their bounden duty required) with a perfect and sound faith. they were both laid upon camels and scourged aloft, in the end being thrown into the flashing fire, they were burned to ashes, in presence of the people which compassed them round about. when as they were brought forth, a certain soldier rebuked such as reviled 
A soldier be headed.  them, wherefore they exclaimed against him, so that this valiant warrior of the Lord was brought forth to fight, who after that he had stoutly behaved himself in that great skirmish for the Christian faith, was beheaded. After him an other by nation a Libyan, by appellation and blessing the true Macar, was often admonished by the iudgeto deny Christ and renounce 
Macar is burned. Epimachus is burned. Alexander is burned. 4 women burned. Ammonarion is beheaded. Mercuria & Dionysia beheaded. Heron burned Ater burned. Isidorus burned. Dioscorus a confessor.  his faith: who for not consenting unto it was burned quick. After them Epimachus and Alexander, when they had been long punished with fetters, tormented with sharp razors and bitter scourges, were thrown into a fire pile together with four women. Ammonarion also a holy virgin, whom the judge wrested to and fro, for that she foretold him, she would obey him in nothing (which in deed she performed) was brought forth to execution. The rest as Mercuria a very honest matron, and Dionysia a very fruitful woman, for child bearing, the which children for all that, she preferred not before the Lord, when they had confounded the judge, which used all kind of persuasions, and now was of the women overcome, after they were so tormented, that they passed all sense and feeling, they were beheaded with the sword. but Ammonarion passed them all, notably enduring all kind of torment. Heron also and Ater and Isidorus being Egyptians, together with Dioscorus a young man of fifteen year old, were committed. First of all the judge took the young man in hand with fair speeches as though he were easy to be entreated, afterwards with torments as though he were soon terrified, but he for all his persuasions would neither bow at his flatteries, nor break at his threats. the rest after they had endured the most cruel renting and unjointing of their bodily members, he commanded to be burned with fire: but Dioscorus he set at liberty, wondering at his gracious countenance which gave a glistering shine, and the wise answers which proceeded out of his mouth, saying he would grant him longer space to repent and to remember himself for his tender years sake. so that even at this day the most renowned Dioscorus remaineth among us waiting for a larger and a longer combat. Nemesion 
Nemesion a Martyr.  also an Egyptian is accused of theft, whereof, after he had openly purged himself before the Oenturion, again he is accused of Christianity, wherefore he was bound and brought before the Precedent. but the most cruel and unjust judge, delivered him among the thieves, to be twice more grievously tormented and vexed, making him thereby the more blessed and honoured after the example of Christ. There stood before the tribunal seat certain soldiers: Ammon, Zenon, Ptolomaeus, Ingenuus, and together with them, old Theophilus, who 
Ammon. Zenon. Ptolomaeus. Ingenuus. & Theophilus. confessors.  (when any of the Christians came to hear the sentence or judgement, and now was ready to shrink) so struggled that they were ready to burst within themselves, they nodded with their countenance & beckoned with their hands, exhorting them to constancy with all signs and gestures of the body. the which when the multitude in compass had perceived, before that any laid hands on them, preventing their doings: they step forth before the bar and proclaim themselves to be Christians. so that the Precedent and his assistants were amazed, and the Christians upon whom the sentence had passed, were thereby boldened to suffer, and the judges marvelously afraid. those departed from the tribunal seat very cheerful, rejoicing in the testimony of their faith, God gloriously triumphing in them.   

CAP. XLI. 
Cap. 42. in the greek   
Of Ischyrion the martyr with others. of receiving after repent as fell in persecution.  
MAny others (saith Dionysius) throughout the ●it●ess and villages were quartered and does 
Dionysius. b. of Alexandria unto Fabius. b. of Antioch. Ischyrion was beaten to death with a cudgel.  dismembered by the ethnics, whereof, one for examples sake I will rehearse: Ischyrion being a noble man's hired servant & by office his steward, was commanded by his master to do sacrifice, he obeyed not, wherefore he was reviled all to nought. The heathen master seeing his christian servant so constant, persisting in his former opinion, taketh a great cudgel in his hand and beats his body and bowels till breathe departed, & death had ended the combat. what shall I say of the multitude of them which wander in the desert & waste mountains, consumed with famine and hunger, & cold and diseases, spoiled by thieves & devoured of beasts whose blessedness and victories they that remain alive are able to testify? Of these also I will allege one for example. There was one Chaeremon a very old man, bishop of Nilus, who together with his wife fled unto the waste mountains of Arabia, he returned 
Chaeremon b. os Nilus was married.  whom no more, his company could never afterwards be seen. And for all that they were often times sought out of the brothers yet cold neither they nor their carcases ever be found. Many also in these deserts of Arabia were taken captives of the barbarous Saracens, whereof some were hardly for great sums of money ransomed, some not as yet, no never unto this day appeared. And these things (brother) I writ not in vain but that thou mayest understand, what & how great evils and mischiess have happened amongst us, whereof they know more which among all others have felt most. And after a few lines again he writeth thus: The Martyrs themselves which lived amongst us, now associates with Christ, coheres of his kingdom, partakers of his judgement in that they shall judge together with him, have received again certain of the brethren which swerved from the faith and fell to offer sacrifice unto Idols, beholding their conversion, and repentance, knowing for surety that they were to be received, In so much as God will not the death of a sinner, they embraced them, 
Ezechiel. 18.  they retained them, and made them partakers of their prayers and trade of life. but what do ye advise us my brethren concerning such? What have we to do in this case? Shall we be one and the same with them? Shall weretaine their sentence and favour? And shall we tender such as they have pitied? Or shall we reject their censure and sit in judgement upon their sentence? Shall we do injury unto pity? Shall we destroy order? Shall we provoke God against us? These things to good purpose hath Dionysius mentioned touching them which fell in time of persecuton.   

CAP. XLII. 
Cap. 43. after the greek.   
Of receiving again such as fell. The testimony of Cornelius bishop of Rome. The heresy of Novatus, and his impiety. A synod held at Rome for the condemning of his heresy.  
Novatus a priest of Rome puffed up with pride against such as fell in time of persecution through infirmity of the flesh, as though there were no hope of salvation left for them, yea if they accomplished all that appertained unto true conversion and right confession 
The novatians call themselves καθαρούς i puritans.  of the faith: became himself the author & ringleader of his own heretical sect, to wit: Of such as through their swelling pride do call themselves Puritans. Wherefore there was a synod gathered together at Rome, of threescore hyshops, besides many ministers and deacons, Again there met severally many pastors of other provinces determining what was to be done in this case: where by uniform consent of all it was decreed: that Novatus together with such as swelled & consented unto this unnatural opinion, repugnant to brotherly love, should be excommunicated 
Novatus is excommunicated.  and banished the church: and that the brethren fallen through the infirmity of the flesh, in the troublesome times of persecution should be received after that the salve of repentance, and medicine of confession were applied unto their maladies. there came to our hands the Epistles of Cornelius bishop of Rome written unto Fabius' bishop of Antioch touching that synod held at Rome, shewing therein what was decreed by all the bishops of Italye and africa, and of other provinces. Again other epistles of Cyprian in the Roman tongue with the subscription of diverse other bishops, wherein they showed their consent in this behalf: that such as shrinked were to be upholden and cured: and that according unto justice the author of this heresy together with his adherentes was to be banished the Catholic Church. unto these there was annexed an other Epistle of Cornelius of the Synods decrees. Again an other of the cause that moved Novatus thus to fall from the Church, whereof it will not be amiss here to allege some part that the reader may understand what manner of man he was. and to the end he would certify Fabius of Novatus his disposition, Cornelius writeth thus: I give thee to understand that this 
Cornelius. b. of Rome unto Fabius. b. of Antioch Maximus. Vrbanus. Sidonius & Celerinus. forsook No vatus. Thequalities of Novatus.  jolly Novatus longed of old after a bishopric, and to th'end he might conceal this his peevish desire, used this cloak of arrogancy. but first I will declare how he linked to his side certain confessors. Maximus one of our ministers & Vrbanus, who by confessing of their faith procured unto themselves twice a notable name and estimation among us: again Sidonius and Celerinus, who through the goodness of God endured constantly all kind of torments, confirming the weakness of the flesh through the strength of his faith, and valiantly overcame the adversary: these men when they had considered better of him, and perceived his guile and inconstancy, his perjury and falsehood, his inhumanity and suspicious head, returned unto the holy Church, revealed and detected unto many bishops and elders and lay people which then were present, all his sleights and devilish subtletyes, the which of long time they had concealed, weeping and wailing that they had believed this deceitful and malicious monster, and that they had forsaken the Church, yea although it was but a little while. Again after a few lines in the same epistle he saith: We have seen in him (well-beloved brother) a wonderful alteration, and sudden change in a short space. This good man when he had protested with certain dreadful oaths, that he never coveted any bishopric, suddenly as it were by certain juggling feats, he stepped forth a bishop. this lawemaker and protector of the ecclesiastical science, when that he presumptuously endeavoured to challenge unto himself, the title of a bishop, not granted unto him from above: chose two men of a desperate condition, to be partakers of his heresy, whom he might send to a certain corner or lesser part of Italy, and thence to seduce three bishops, plain, simple and country men, by some crafty means, avoutching and affirming, that they must in all the haste come to Rome, feigning 
How Novatus the heretic was made bishop  that they together with other bishops meeting for the same purpose, should appease and remove a certain schism raised in the City. who being simple men (as we said before) not knowing their crafty and mischievous fetches, aftertheir coming were enclosed by such lewd persons, that were like unto themselves & suborned for the purpose: about ten of the clock when as they were some what tipsy and well crommed with victuals, they were constrained to create him bishop, with imaginative and frivolous laying on of hands, the which craftily and subtly not compatible for his person he challenged unto himself. One of them afterwards repented him, and returned unto the Church, bewaylinge his fall and conconfessing his fault, the whole multitude also entreating for him, whom we received unto the company and communion of the laity. In the rooms of the other bishops we ordained and sent from us such as should succeed them. Wherefore this jolly defender of the Gospel was 
The order of the clergy in the church of Rome in the time of Cornelius.  ignorant that there ought to be but one bishop in the catholic church, in the which he knoweth (for how should he be ignorant) that there are six and forty priests, seven deacons, seven subdeacons, two and forty acolytes, two and thirty exorcists, and readers, with porters, widows, and impotent persons above a thousand and fifty souls, who all are relieved through the grace and goodness of almighty God. whom so great a multitude and so necessary in the Church, and by the providence of God so copious and infinite, yea a number of innumerable people, could not convert and turn him to the Church from this his desperate and damnable presumption. Again in a while after he writeth: Now forwards I will orderly declare by what means & by what trade of life, he purchased unto himself the title of a bishop. Think you that therefore because of his conversation in the Church from the beginning, or because he endured many skirmishes or conflicts for his name, or that he stood in manifold and great perils for piety his sake? none of all this was true in him. The occasion of believing he took of Satan which entered into him and made there long abode. When he was delivered by the Exorcists, he fell into a dangerous disease, and because he was very like to die, was baptised in the bed where he say: If it may be termed a baptism which he received. For he obtained not after his recovery that which he should have done according unto the canon of the Church, to weet: confirmation by the hands of the bishop. In so much then he obtained not that, how came he by the holy Ghost? And again a little after he saith: He beyngè 
Novatus fell in time of persecution and denied his order.  loath to die and desirous of life, in the time of persecution denied himself to be a priest. When he was entreated by the deacons and admonished to come forth out of the house wherein he had enclosed himself, and to minister unto the necessity of the brethren which wanted, he was so far from doing and obeying the Deacons that he went away and departed in a chafe, saying that he would no longer play the priest, but addict himself unto an other trade of Philosophy. and again to this he annecteth that which followeth: this good man forsook the Church of God, wherein he was baptised, and where also he took priesthood upon him, by favour of the bishop which allotted him thereunto through the laying on of hands, and when all the clergy yea and many of the laity withstood the fact: that none baptized in bed as he was should be chosen into the ecclesiastical order, yet they all requested that he might be permitted to enter into orders. another insolency of 
The communion was then ministredand delivered into their hands, not popped in their mouths.  this man passing all the former he reporteth thus: When he distributed the oblation and delivered to every man part thereof, he added this withal (constrayninge the silly souls, before they received of his oblation to swear, holding both their hands together not loosed before they had thus sworn, I will use their own words) swear unto me by the body and blood of our Lord jesus Christ, that thou wilt never forsake me and fly unto Cornelius. The wretched man tasted not thereof before he had vowed unto him, and in steed of that when he receiving the bread should have said Amen: he answered I will not go unto Cornelius. Again a little after he saith: Now thou mayst understand that he is all bare and forsaken, 
Moses a martyr.  rejected and left of the brethren who daily return unto the Church, whom blessed Moses a martyr who of late endured amongst us a marvelous & notable martyrdom, being alive and perceiving his temerytie and arrogancy did excommunicate, together with five other priests, which severed themselves with him, from the Church. In the end of the epistle he reciteth the catalogue of bishops, who at their being at Rome condemned the mad fantasy of Novatus, writing both their names and the provinces where they governed. he reciteth also the names and Cities of such as were absent and had subscribed by their letters. These things hath Cornelius signified by his letters unto Fabius' bishop of Antioch.   

CAP. XLIII. 
Cap. 44. after the greek.   
Dionysius Alexandrinus reporteth of Serapion that fell in persecution, how at his end he was desirous to receive the sacrament of the Lords supper.  
DIonysius also bishop of Alexandria wrote to the aforesaid Fabius who in manner yielded to the schism, many things in his letters of repentance, painting forth their patience which lately had been martyred at Alexandria. whereof omitting many things this one strange act worthy of memory we have thought good to publish in this our history for thus he wrote: I will certifee thee (saith he) of this one example which happened amongst us. There 
Dionysius, b. of Alexandria unto Fabius' bishop of Antioch.  was one Serapion dwelling among us a faithful old man, which of a long time lived without reprehension, but being tempted in persecution fell from the faith. he entreated very often that he might be received again, but none gave ear unto him for he had done sacrifice: & falling unto a dangerous disease lay speechless and benumbed of all his senses the space of three days, the fourth day after, being somewhat recovered he called unto him a nephew of his, his daughter's son and said unto him: how long (O my son) do ye withhold me? I beseech you make haste and absolve me quickly, call unto me one of the Priests, the which as soon as he had spoken he was speechless again. The boy ran unto the Priest, it was night, the Priest was sick and could not come with him. And because I gave commandment (saith Dionysius) that such as were about to die, if humbly they requested should be admitted to the end they being strengthened in faith might depart in peace: he delivered unto the boy 
Men of old received the communion a little before their deaths.  a little of the Eucharist, & commanded him to crimble or soak it and so drop it by a little & a little into the old man's mouth. the boy returneth and brings with him the Eucharist. when he was hard by before he came in, Serapion said: comest thou my son? the priest cannot come, why then dispatch thou that which he commanded thee to do and let me depart. the boy immixed or looked the eucharist and with all let it by drop meal into the old man's mouth, whereof when he had tasted a little, forth with gave up the Ghost. is it not manifest that this old man was so long held back until he were absolved and loosed from the link of sin by confessing in the presence of many the fault he had committed? Thus far Dionysius.   

CAP. XLIIII. 
Cap. 45. in the greek.   
The epistle of Dionysius bishop of Alexandria unto Novatus.  
Now let us see what he wrote unto Novatus who at that time molested the Church of Rome. Because that he pretended the cause of his fall and the occasion why he embraced that Apostasy and schism to rise through the persuasion of certain brethren, as 
Dionysius b. of Alexandria unto Novatus the heretic.  if he were thereunto compelled by them, Mark how he writeth unto him: Dionysius unto the brother Novatus sendeth greeting. If thou waste constrained against thy will (as thou sayest) thou wilt declare the same, if thou return willingly. thou shouldest have suffered anything rather then to rend a sunder the church of God. neither is this martyrdom which is suffered for not severing and dividing the Church of less glory, then that which is tolerated for denial of sacrifice unto devils, yea in my judgement it is offarre greater glory. For in the one, martyrdom is suffered for one soul, in the other for the universal church. but if thou either persuade the brethren, or constrain them to return to unity, this notable fact willbe far greater than the fault that went before. & the one will not be imputed, the other willbe commended. If thou canst not persuade the rebellious and disobedient, save at least wise thine own soul. I desire thy health in the Lord and thy embracing of peace, & unity. Thus he wrote to Novatus.   

CAP. XLV. 
Cap. 46. after the Greek.   
The catalogue of Dionysius Alexandrinus Epistles concerning repentance.  
HE wrote an Epistle of repentance unto the brethren throughout Egypt, where he layeth down his censure of such as fell, and describeth means to correct vices. of the same matter 
Conon b. of Hermopolis.  there is extant an epistle of his unto Conon bishop of Hermopolis, and an exhortation unto his flock of Alexandria. among these there is an other written unto Origen of martyrdom. likewise he wrote of repentance unto the brethren of Laodicea, whose bishop was Thelymidres, & 
Thelymidres Meruzanes. Cornelius. Elenus. Firmilianus. Theoctistus. Fabius. Demetrianus. Alexander. Hippolytus.  to the brethren throughout Armenia whose bishop was Meruzanes, Moreover he wrote unto Cornelius bishop of Rome approving his epistle against Novatus: where he reporteth that he was called of Elenus' bishop of Tarsus in Cilicia and other his companions: Firmilianus bishop of Cappadocia and Theoctistus bishop of Palaestina: to meet them at the synod held at Antioch, where diverse went about to establish the schism of Novatus. he addeth beside how he signified Fabius there to have diseased and Demetrianus to have succeeded him bishop of Antioch. He wrote of the bishop of jerusalem these words: The renowned Alexander died in prison. There is extant an other epistle of Dionysius unto the romans delivered by Hippolytus. again he wrote an other of peace and repentance. an other unto the confessors which cleaved unto the opinion of Novatus. Again other two epistles unto such as were converted unto the church, and to many others he wrote very profitable tracts for the studious readers to peruse.   
The end of the sixth book.   

THE SEVENTH BOOK OF THE ECCLESIASTICAL HISTORY OF EUSEBIUS PAMPHILUS BISHOP OF CAESAREA IN PALAESTINA.  

CAP. I.  
The wickedness of Decius and Gallus the Emperors, the death of Origen.  
Now taking in hand the seventh book of the ecclesiastical history the great Dionysius bishop of Alexandria, who partly by his commentaries and partly by his Epistles, described all the several acts of his time, shall stand us in good steed. Here hence will I begin this present book: 
* Cap. 1. in the greek. Gallus created Emperor Anno Domini. 255. Origen dieth. Dionysius. b. of Alexandria in his epistle to Hermammon.  when Decius had not reigned full two years, he was slain together with his sons, whom Gallus succeeded: at what time Origen of the age of threescore & nine years departed this life. but of the foresaid Gallus, Dionysius wrote unto Hermammon in this manner: Neither did Gallus perceive the implety of Decius neither did he foresee what seduced him, but stumbled at the same stone which say right before his eyes, who when the imperial sceptre prosperously befell unto him, and his affairs went luckily forwards, chased away the holy men which prayed for peace and his prosperous estate, and so he banished together with them the prayers continually powered unto God for him. And this much of him.  

The translator unto the reader.  
IN so much that Ensebius throughout his sixth book almost in every chapter hath written at large of the famous clerk and great doctor of Alexandria, by name Origen, and now also in the beginning of his seventh book reporteth of his end and that in few words: I thought good for the reader's sake, for the more absolute and perfect deliverance of the story, and for the further knowledge of his end: to annex here unto, a worthy history out of Suydas a greek writer, who lived about a thousand years ago, touching the things which happened unto Origen a little before his death, his words are these.  

The life of Origen out of Suydas.  
Origen is said to have suffered much affliction for Christ's sake, being famous, eloquent, and 
Suydas in the life of Origen.  trained in the Church even from his youth up: but through envy he was brought before the rulers & magistrates, & through the despiteful subtly & crafty invention of Satan, he was brought into great slander, & blemish of infamy. A man (they say) the authors of iniquity devised to 
The choice was that either a black moor should play the Sodomite with him, or he himself should sacrifice unto Idols.  work the feat, as much to say they prepared an Aethiopian or foul black moor beastly for to abuse his body. but he not able to away neither willing to here so horrible an Act, broke out into loud speech, and exclaimed at both the things which were given him in choice, rather than the one that he would do the other, in the end he consented to sacrifice. wherefore when they had put frankincense in his hand they threw it into the fire upon the altar. by this means he was by the judges put from martyrdom & also banished the church. when he had thus done he was so ashamed that he left Alexandria, and got him to judaea: being come to jerusalem & well known for his learned expositions & gift of utterance, he was entreated of the priests to bestow a sermon upon the people in the church & open assembly, for he was then a minister: after great entreaty & in manner constrained by the priests, he rose up, took the bible, opened it 
Psal. 50.  & happened upon this parcel of Scripture: unto the ungodly, said God, why dost thou preach my laws, & takest my covenant in thy mouth? when he had thus read he clasped the book, far down, and burst out into tears together with all the audience which wept with him, he lived unto the time of Gallus and Volusianus that is until he was threescore and nine year old, he resteth at Tyrus where he is also buried. So far Suydas.    

The translator unto the reader.  
I Have thought good also, here to lay down his lamention, the which Origen himself wrote as Greek tongue with his own hand, when as after his fall and the denial of his Master Christ jesus he wandered to to and fro fro with great grief and torment of conscience, the which saint Ierome translated into latin and is found extant among the works of Origen. he lamented as followeth.  

The lamention of Origen. 
The lamentation of Origen.   
In the bitter affliction and grief of mind I go about to speak unto them which hereafter shall read me thus confusely & without order, furiously disposed to sit upon the tribunal seat of Christ together with the saints in heaven. & how can I speak when as the tongue is tied & the lips dare not once move or wag? the tongue doth not his office, the throat is dammed up, all the senses and instruments are polluted with iniquity. but I will proceed on: and first I will faule to the ground on my bare knees and make mine humble supplication unto all the saints 
He calleth upon the saints in the same sense as he doth in this sorrowful plight upon all other creature under heaven.  and blessed of God, that they will help me, silly wretch, which dare not by reason of the superfluity of my sin crave aught at the hands of God. O ye saints and blessed of God with watrishe eyes and wet cheeks soaken in dolour and pain I beseech you to faule down before the mercy seat of God for me miserable sinner. Woe is me because of the sorrow of my heart: woe is me that my soul is thus afflicted: woe is me that am compassed thus on every side and shut up in my sin, and that there is no health in me. woe is me o Mother that ever thou broughtest me forth, for a skilful lawyer to be overthrown in his unrighteous dealing: for a religious man to fall into extreme impiety. woe is me o Mother which broughtest me forth a righteous man to be conversant in unrighteousness: a heir of the kingdom of God but now an inheritor of the kingdom of the devil: a perfect man yet a priest found wallowing in impiety: a man beautified with honour and dignities yet in the end blemished with shame and ignominy: a man beset with many evils and choked up with infamous doings. woe is me o Mother which broughtest me forth as an high and a lofty turrett, yet suddenly turned down to the ground: as a fruitful tree yet quickly withered: as a burning light, yet forthwith darned: as a running fountain yet by and by driyed up. Woe is me that ever I was bedecked with all gifts and graces and now seem pitifully deprived of all. But who will minister moisture unto the temples of my head, and who will give streams of tears unto mine eyes, that I may bewail myself in this my sorrowful plight? alas o priesthood how shall I bewail thee? A Alas o ministry how shall I lament thee? O all you my friends tender my case, pity my person, in that I am dangerously wounded. pity me o all ye my friends in that I am now become an abject person. pity me o ye my friends in that I am now with sorrow come to nought. pity me o ye my friends in that I have now trodden under foot the seal and cognizance of my profession, and joined in league with the devil. pity me o ye my friends in that I am rejected and cast away from the face of God, it is for my lewd life that I am thus polluted and noted with open shame. Bewail me whom the Angels have bewailed: bewail me whom all the saints have bewailed: bewail me whom every man hath bewailed: bewail me o all ye the nations under heaven in that I am fallen from my glory. the Lord made and engraffed me a fruitful vine, but instead of pleasant clustered grappes I brought forth pricking thorns. bewail me also for that in steed of grapes I brought forth brambles. but let the wellspringes of tears be stirred up, and let my cheeks be watered, let them flow upon the earth and moisten it, for that I am soaken in sin and borne in my iniquities. I see my priesthood lament over me, I see all joy sorowinge over me, I see the spider over my seat building with cobweb, I see and behold myself all sorrowful and pensive, every creature sorroweth at my case, for that I was wont heretofore to pour out praises unto God for them all. Alas what have I felt, and how am I fallen? Alas how am I thus come to nought? there is no sorrow comparable to my sorrow, there is no affliction that exceedeth my affliction, there is no bitterness that passeth my bitterness, there is no lamentation more lamentable than mine, neither is there sin greater than my sin, and there is no salve for me. Where is that good shepherd of the souls? Where is he that went down from jerusalem to jericho, which also salved and cured him that was wounded of the thieves? seek me out o Lord which am fallen from the higher jerusalem, which have broken the vow I made in baptism, which have profaned my cognizance in that I dealt injuriously with thy blessed name. Alas that ever I was doctor, and now occupy not the room of a disciple. Thou knowest o Lord that I fell against my will, when as I went about to lighten others, I darkened myself: when I endeavoured to bring others from death to life, I brought myself from life to death: when I minded to present others before God, I presented myself before the devil: When I desired to be found a friend and a favourer of godliness, I was found a foe and a furtherer of iniquity: when that I set myself against the assemblies of the wicked and reproved their doings, there found I shame and the most pestilent wound of the devil. when that I was ignorant and unskilful in the diverous slayghtes of strivers which commonly entrap men, I alured and exhorted them to the knowledge of the Son of God. wherefore after much siftinge they promised me (unhappy man) crafty conveyances to avoid the subtlety of Satan. But after that I departed from 
The policy of Satan was to have Origen to confirm the christians at the time of sacrifice not to the end they might be saved (as his pretence was) but that Origen might be taken with the manner and presently constrained either to sacrifice or deny his master which fell out in the end. It seemeth by this, that some promised Origen they would be baptised but when it came to the pinch they made him to sacrifice.  them, the devil in the same night transformed into an Angel of light, reasoned with me saying: when thou art up in the morning go on, and persuade them and bring them unto God if they demand aught of thee. If in case they condescend and hearken unto thee, do it and cease not, staggering nothing at the matter to the end many may be saved. And again the devil going before to prepare the way, whetted their wits to devise mischief against me silly wretch, he sowed in their minds hypocrisy, dissimulation and deceit. but I o unhappy creature skippinge out of my bed at the daweninge of the day, cold not finish my wonted devotion, neither accomplish my usual prayer, but wishinge that all men might be saved and come unto the knowledge of the truth, folded and wrapped myself in the snares of the devil. I got me unto the wicked I required of them to perform the covenants made the night before (I silly soul not knowing of any thing) and we came unto the baptism. O blinded heart how diddest thou not remember? O foolish mind how diddest thou not bethink thyself? O wittlesse brain how diddest thou not understand? O thou sense of understanding where diddest thou sleep? but it was the devil which provoked thee to slumbre and sleep and in the end slew thy unhappy and wretched soul. he bond my mighty men and spoiled me of my knowledge. he bond my mighty men & wounded me. I answered but in a word & became reproachfully defamed. I spoke without malice yet felt I spite. the devil raised an assembly about me and pronounced against me that unjust sentence, Origen (saith he) hath sacrificed. O thou devil what hast thou done unto me? O thou devil how hast thou wounded me? I bewailed sometime the fall of Samson, but now have I felt far worse myself, I bewailed heretofore the fall of Solomon, yet now am I fallen far worse myself. I have bewailed heretofore the state of all sinners, yet now have I plunged in them all. Samson had the hear of his head clipped and cropped of, but the crown of glory is fallen from of my head. Samson lost the carnal eyes of his body, but my spiritual eyes are digged out. it was the wilyenesse of a woman that brought him to his confusion, but it was mine own tongue that brought me to this sinful fall. And even as he wanted after the loss of his earthly possession: So my tongue, having bolted out this wicked saying, deprived me of the spiritual gifts, which sometime have flowed with heavenly riches. And even as he being severed from the Israelites and cleaving unto foreigners endured these things: so I going about to save notorious sinners, brought myself captive unto captives, and the bondslave of sin. Alas my Church liveth, yet am I a widower. Alas my sons be alive yet am I barren. Alas every creature rejoiceth, and I alone forsaken and sorrowful. Alas o Church wherein I was gladsome. Alas o seat wherein I sat full merry. Alas o spirit which heretofore camest down upon me, why hast thou forsaken me? I am forsaken and become desolate because of the corruption and filth of mine iniquity. bewail me that am deprived of all goodness. bewail me o ye blessed people of God which am banished from God. bewail him that is bereaved of the 
Origen bewaileth his excommunication.  holy Ghost. bewail me that am thrust out of the wedding chamber of Christ. bewail me who once was thought worthy the kingdom of God, now altogether unworthy. bewail me that am abhorred of the Angels, & severed from the saints of God. bewail me for that I am condemned to eternal punishments. bewail me for that I am here on earth, and now tormented with the prick of conscience. I do fear death because it is wicked. I do fear the dreadful day of judgement for that I am damned for ever. I do fear the punishment for that it is eternal. I do fear the Angels which ourseethe punishment because they are void of mercy. I do fear out of measure all the torments, and what I shall do I wot not, being thus on every side beset with misery. If there be any man which can, I beseech him now assist me with his earnest prayers and with his sorrowful tears. For now it behoves me to shed infinite tears for my great sin. who knoweth whether the Lord will have mercy upon me, whether he will pity my fall, whether he will tender my person, whether he willbe moved with my desolation, whether he will show mercy unto me, whether he will have respect unto mine humility and incline his tender compassion towards me? but I will prostrate myself before the thrasholds and porches of the Church, that I may entreat all people both small and great, and I will say unto them: trample and tread me underfoot, which am the foolish salt, the unsavoury salt, tread me which have no taste or relish of God, tread me which am fit for nothing. Now let the Elders mourn, for that the staff whereto they leaned is broken. Now let the young men mourn, for that their schoolmaster is fallen. 
* Origen gelded himself to embrace virginity therefore justly may he be termed an advancer: in the end he did sacrifice and committed whore doom with the devil than was he defiled.  Now let the virgins mourn, for that the advancer thereof is defiled. Now let the Priests mourn, for that their patron and defender is shamefully fallen. Now let all the clergy mourn, for that their Priest is fallen from the faith. Woe is me that I fell so lewdly. Woe is me that I fell most dangerously, and can not rise again. Asist me o holy spirit and give me grace to repent. Let the fountains of tears be opened and gush out into streams to see if that peradventure I may have the grace worthily and thoroughly to repent, and to wipe out of the book of the conscience the accusation printed against me. But thou o Lord think not upon polluted lips, neither weigh thou the tongue that hath uttered lewd things: but accept thou repentance, affliction and bitter tears, the dolour of the heart and the heaviness of the soul, and have mercy upon me, and raise me up from out of the mire of corruption, for the puddle thereof hath even choked me up. Woe is me that sometime was a pearl glistering in the golden garland of glory, but now thrown into the dust and trod in the mire of contempt. Woe is me that the salt of God now lieth in the dung hill, but how great streams of lamentation shall wipe and purify mine humble heart? now I will address myself and turn my talk unto God. why hast thou listed me up and cast 
Psal. 102.  me down? For as thou haste exalted me with the divine word of thy heavenly wisdom, so me thinks I stick in the depth of sin which myself have wrought. I had not committed this impiety unless thou haddest withdrawn thy hand from me. But it is thy pleasure o Lord which art good to do all things graciously, and I of the other side 
Psal. 50.  being a fool have foolishly fallen. But why o Lord hast thou shut my mouth by thy holy Prophet David? have I been the first that sinned? Or am I the first that fell? why hast thou thus forsaken me, being desolate and rejected, and banished me from among thy saints, and astonied me to preach thy laws? what man is he borne of a woman that sinned not? What man is he that ever was conversant here upon earth and did no iniquity? This I say because thou haste thus forsaken me. David himself first, who 
Psal. 51.  shut up my mouth, sinned toe bad in thy sight, yet after his repentance thou receivedst 
Math. 26.  him in mercy. Likewise saint Peter the pillar of truth after his fall wiped away that bitter passion with salt tears, sleyinge sin and purging away the venoume of the serpent, not contineweinge long in the puddle of infidelity. But they of favour were thought worthy of mercy, and this I speak to the end these things may take effect. woe is me that I fell thus most wickedly. woe is me that my adventure in these things was so unfortunate. but now I humbly beseech thee o Lord, in as much as I have felt far worse, Call me back o Lord for that I tread a most perilous and ruinous way. Grant me that good guide and teacher the holy Ghost, that I be not made a pricking hedgehog and become an habitation for devels, but that I may tread under foot the devil which trod me, and overcoming his sleights be restored again to the former health and salvation. Remember not o Lord the iniquity of thine humble suitor, who sometime have celebrated unto thee, the function of priesthood. remember not o Lord the iniquity of me who made answer with wicked language. Now o all you which behold my wound tremble for fear, and take heed that ye slumber not, neither fall into the like crime: but come jointly which have the same measure of faith, let us assemble together, & rend our hearts and provoke streams of tears to gush out of the temples of our heads. For when these run and flow upon the face of the earth, there will follow remission of sins, the pains will be avoided and the torments shall not be felt. I mourn & am sorry from the heart root (O ye my friends) that ever I fell from aloft. I have fallen, and am bruised, there is no health in me. let the Angels lament over me because of this my dangerous fall. let the garlands & crowns of the saints lament over me, for that I am severed from among their blessed assemblies. let blessed Aaron lament over me his priesthood. let the holy church lament over me, for that I am ruynously decayed. Let all people lament over me, for that I have my deaths wound. I see the clouds in the sky shadowing the light from me, and the son hiding his bright beams. But now you do all see and perceive, the prophet David hath shut the door of my mouth. I was constrained of the holy bishops to break out into some words of exhortation, and taking the book of Psalms in my hand I prayed and opened: and I lighted upon that sentence the which I am ashamed to repeat, yet compelled to pronounce: Vntò 
Psal. 50.  the ungodly said God: why dost thou preach my laws, and takest my covenant in thy mouth? But bewail me and lament this my bitter sorrow. bewail me which am in like case with the reprobate Iewes. For that which was said unto them by the Prophet, now soundeth alike in mine ears. What shall I do that am thus beset with many mischiefs. alas o death why dost thou linger? to weet: that thou mayest spite and bear me malice. O Satan what mischief hast thou wrought unto me? how hast thou pierced my breast with thy poisoned dart? thinkest thou that my ruin will avail thee any thing at all? thinkest thou to procure unto thyself ease and rest, while that I am grievously tormented? who is able to signify unto me whether my sins be wiped and done away? whether that I have escaped the pains which greatly I feared? Who is able to signify unto me whether again I shallbe coupled and made companion with the saints? O ye the saints of God for that I am not worthy to hear the message of them that bring such tidings (but presuming far worse practices) have heard the terrible threats of the Evangelists. alas o the bosom of Abraham the which I 
Luc. 16.  am deprived of. alas that I became partaker with the rich man of his condemnation in the horrible pit, and partner of his thirst, in the bitter place, full of all sorrow & heaviness. alas o father Abraham entreat for me that I be not cut of from thy coasts, the which I have greatly longed after, yet not worthily because of my great sin. But o Lord I fall down before thy mercy seat, have mercy upon me which mourn thus out of measure, which have greatly offended, which have shed many salt and bitter tears, whose miserable case every creature hath lamented. Why hast thou broken down my hedge & strong holds, the wild bore out of the 
Psal. 80.  wood hath destroyed me & the wild beast of the field hath eaten me up. rid me o Lord from the roaring Lion, the whole assembly of saints doth make intercession unto thee for me which am an unprofitable servant, the whole choir of Angels do entreat thee for me which 
Luc. 15.  have grievously offended: that thou wilt show mercy unto the wandering sheep, which is subject to the renting teeth of the ravenous Wolf. save me o Lord out of his mouth. suffer me not to become the sacrifice of sin, but let down upon me thy holyspirite, that with his fiery countenance he may put to flight the crooked fiend of the devil: that I may be brought whom 
Psal. 30.  again unto thy wisdom: that the bill of sin written against me be blotted out: that my lamentation may cease in the evening & receive joy in the morning. let my sackcloth be rented asunder, gird me with joy & gladness. let me be received again into the joy of my God. let me be thought worthy of his kingdom, through the prayers and intercession of the saints, through the earnest petitions of the church, which sorroweth over me & humbleth herself unto jesus Christ, to whom with the father and the holy ghost be all glory and honour for ever and ever. Amen.     

CAP. II.  
Of the bishops of Rome and of the controversy then raised of Baptism.  
WHen Cornelius had ended full three years in the bishops seae of Rome, Lucius succee 
Lucius. b. of Rome. Stephan. b. of Rome.  did, which enjoyed the room not fully eight months, and after him was Stephan chosen bishop. unto this Stephan Dionysius wrote his first epistle of baptism when as at that time there was no small controversy raised: whether they which returned from any heresy whatsoever, should be rebaptized, or after the ancient manner be received with prayer and laying on of hands.   

CAP. III.  
Stephan bishop of Rome reprehendeth Cyprian bishop of Carthage for rebaptizing of heretics.  
THen first of all Cyprian bishop of Carthage thought the heretics no other kind of way 
The error of Cyprian.  to be admitted and purged from their error, then by Baptism. But Stephan thought good that nothing should be innovated, prejudicial to the tradition prevailing of old. for which cause he was greatly offended with Cyprian.   

CAP. FOUR  
Dionysius writeth unto Stephan bishop of Rome, of the matter in controversy, and of the peace which followed after persecution.  
DIonysius when he had often written unto him of this matter at length certifieth him, that persecution being ceased, all the churches enjoyed peace, embraced unity, and detested the erroneous novelties of Novatus: he writeth thus: 
* Cap. 5. in the Greek. Dionysius. b. of Alexandria unto Stephan b. of Rome.  Understand now o brother that all the churches throughout the east, yea and beyond, are united together, which afore time were divided, and at discord among themselves. All the governors of the churches, every where are at one, rejoicing exceedingly at the peace which happened beyond all expectation. Demetrianus of Antioch, Theoctistus of Caesarea, Mezabanes of jerusalem, Marinus of Tyrus, Alexander who is dead, Heliodorus of Laodicea which succeeded after the death of Thelymidres, Helenus of Tarsus, all the churches of Cilicia, Firmilianus and all Cappadocia. I have only recited the most famous Bishops, lest my epistle become over large, and the reading be overtedious. All Syria and Arabia, two wherewith ye are pleased, and to whom presently ye writ, and Mesopotamia, Pontus, and Bythinia, and that I may utter all in one word, every one, every where rejoiceth, glorifyinge God in concord and brotherly love. 
Xystus. b. of Rome.  So far Dionysius. Stephan when he had been bishop of Rome two years, died, and after him came Xystus in place. And to him wrote Dionysius an other epistle of Baptism, laying down the censure of Stephan and the other bishops. Of Stephan he sayeth thus: He wrote an epistle touching Helenus and Firmilianus, and all Cilicia, Cappadocia, Galatia and the bordering 
Dionysius. b. of Alexandria unto Xystus b. of Rome.  nations, that he would not communicate with them for that cause, to weet: for that they rebaptized heretics. Consider that this is a weighty matter. For truly as I hear in the greatest synods of bishops it is decreed: that such as renounce any heresy should first again be instructed, then be baptised and purged of the dregs, of the old and impure leaven. And hereof I wrote unto him requesting him to certify me again: and to our well-beloved fellow ministers Dionysius and Philemon, who at the first gave their censure with Stephan, and now they writ unto me, to whom at the first I wrote briefly, but now at large. So far presently of this question then in controversy.   

CAP. V. 
Cap. 6. in the Greek.   
Of the Sabellian heresy.  
Making relation of the Sabellian heretics then prevailing he writeth thus: For as 
Dionysius. b. of Alexandria unto Xystus b. of Rome.  much as many brethren of both parts have sent their books and disputations in writing unto me, touching the impious doctrine lately sown at Pentapolis in Ptolemais, containing many blasphemies against the almighty God, and the father of our Lord jesus Christ, and withal much incredulity touching his only begotten son, and first begotten of all creatures, and the word incarnate, and senseless ignorance of the holy ghost: Some of them I have written as God gave me grace, with greater instruction, and sent the copies unto you.   

CAP. VI  
Dionysius being warned from above, read with great profit the books of heretics. 
Cap. 7. in the Greek.  he thinketh that such as return from their heresies, should not be rebaptized.  
DIonysius in his third epistle of Baptism writeth thus, unto Philemon a Roman minister: 
Dionysius. of Alexandri epist. 3. of baptism unto Philemon a minister of Rome.  I have read over the traditions and commentaries of heretics not infecting my mind with their impure cogitations, but profiting myself accordingly, that I reprehended them with myself, and detested them utterly. And when I was brotherly and charitably forbid by a certain minister, which feared lest that I wallowed myself in the puddle of their malicious writings, whereby my soul might perish, who, as it seemed me, told the truth: a certain vision came unto me from above plainly commanding and saying: Read all whatsoever come into thy hands, thou shalt be able to weigh, to prove, and try all. for by this means at the first thou camest unto the faith. I thankfully received the vision, as agreeable unto the voice of the Apostle speaking unto mightier men. Be you tried stewards or disposers of the mysteries 
1. Pet. 4. Heraclas b. of Alexandria called a pope ergo it was not the peculiar title of the bishop of Rome.  of God. Again after he had spoken somewhat of all the heresies before his time he proceedeth on thus. I have received this canon and rule of blessed Heraclas our pope: 
* The canon of Heraclas.  Such as returned from heretics, though they fell from the church, or not fell, but thought to participate with them (yet betrayed for that they frequented the company of one that published false doctrine) he excommunicated: neither admitted, no if they had entreated, before they had openly pronounced all they had heard of the adversaries, then at length he gathered them together, not requiring that they should be baptised again. For a good while before they had obtained by his means the holy ghost. Again when he had largely entreated hereof he writeth thus: And I am sure of this that not only the bishops of afric have practised the like, but also the bishops our predecessors of old in the most famous churches, and in the Synods of the brethren at Iconium and Synadis, with the advise of many 
Deut. 19 Proverb. 22.  have decreed the same. whose sentences to overthrow and raise contention and brawling among the brethren I cannot away with. Thou shalt not (as it is written) altar the bounds of thy neighbours which thy fathers have limited.   

CAP. VII.  
The same Dionysius of the Novatian heresy.  
HIs fourth epistle of Baptism is written unto Dionysius then a Roman minister, but afterwards there placed bishop. whereby we may conjecture how he was counted wise and famous by the testimony of Dionysius bishop of Alexandria. he wrote unto him after other things, in this manner of Novatus. 
* Cap. 8. in the Greek. Dionysius. b. of Alexandria unto Dionysius a minister of Rome, but afterwards. b. epist. 4. of Baptism.  We are not without just cause offended with Novatus, which hath rend a sunder the church of God, and drawn diverse of the brethren unto impiety and blasphemies, and hath published of God a most impious and profane kind of doctrine, charging the most loving and merciful God with the title and slander of immercifulnesse. And moreover he hath renounced baptism: he hath made shipwreck of his former faith and confession: he hath chased away the holy ghost, what hope soever remains either of the tarrying or returning of the holy ghost into them again.   

CAP. VIII. 
Cap. 9 in the Greek.   
Dionysius reporteth of one that sorrowed, because he had received baptism of heretics.  
THe fift epistle of Dionysius is extant unto Xystus bishop of Rome, where after he had written 
Dionysius. b. of Alexandria epist. 5. unto Xystus. b. of Rome.  many things against heretics, he reporteth this one thing which happened in his time, writing thus: In good sooth (brother) I stand in need of advise and counsel, & I crave your opinion for that a certain thing happened unto me, wherein I fear lest I be deceived. when the brethren were gathered together, a certain man to all men's thinking of the faith, an ancient minister of the clergy before my time, & as I suppose before blessed Heraclas, being present while some lately were baptised, hearing the interrogatories and answers, came unto me, weeping & wailing, & falling prostrate before my feet, confessed & protested that the baptism wherewith he was baptised of the heretics was not the true baptism, neither had it any agreement with that which is in ure among us, but was full of impiety & blasphemies. he said he was sore pricked in conscience, yet durst not presume to life up his eyes unto God, for that he was christened with those profane words & caeremonies. wherefore he prayed that he might obtain this most sincere purification, admission, and grace, the which thing I durst not do, but told him that the daily communion, many times ministered, might suffice him. When he had heard thanks giving sounded in the church: and he himself had song thereunto Amen: when he had been present at the lords table, and had stretched forth his hand to receive that holy food, & had communicated, and of a long time had been partaker of the body and blouden of our Lord jesus Christ: I durst not again baptise him, but bad him be of good cheer, of a sure faith, and boldly to approach unto the communion of the saints. But he for all this mourneth continually, horror withdraweth him from the lords table, and being entreated, hardly is persuaded to be present at the ecclesiastical prayers. There is an other epistle of his and of the congregation under his charge unto Xystus, and the church of Rome, where at large he disputeth of this question. Again there is an other under his name touching Lucianus unto Dionysius bishop of Rome. But of these things thus much.   

CAP. IX. 
Cap. 10. in the Greek.   
How Valerianus raised persecution against the Christians.  
THey that ruled the empire with Gallus, enjoyed it not full two years, but were deprived 
Valerianus created Emperor together with Galienus his son. Anno Dom. 256. Under him was raised the eight persecution against the church of God.  of this life: And Valerianus together with his son Galienus succeedeth in the Empire. What Dionysius wrote of him, it may be gathered by his epistle unto Hermammon, where he sayeth: 
* Dionysius b. of Alexandria. unto Hermammon. Apoc. 13. Satan.  It was revealed unto john, for a mouth was given unto him (sayeth he) to utter proud speeches and blasphemies, and power was given him and months forty two. Both things are wonderful in Valerianus, and we have to consider how that above all his predecessors he was disposed at the first, gentle towards all the men of God, meek and friendly minded. For there was none of all the emperors before him so courteous and friendly affected towards them, no not they which openly were counted Christians: he at the first embraced our men most familiarly, most lovingly, & that openly: so that his palace was replenished with professors of the faith, and accounted for the church of God. But the master & ruler of the Egyptian sorcerers synagogue, persuaded him afterwards to slay and persecute those sincere men and saints of God, as adversaries and impugners of their most impure, and detestable sorceries (for the godly then prevailed so much, and prevail at this day, that being present and with their countenance only blowing the contrary, and resisting as it wot with a little speech, scattered the bewitching of those detestable devils) he brought to pass impure ceremonies, execrable enchantments, and abominable sacrifices: he made a slaughter of miserable children: he sacrificed the sons of infortunate parents: he searched the bowels of the newly borne babes, spoiling & renting asunder the shaped creatures of God, as if by such heinous offences he should become fortunate. Again after a few lines he saith: Macrinus offered up unto them gratulatory gifts & presents for good luck of the hoped empire. For before it was commonly blazed he should be created Emperor, he respected not the consonancy of reason, neither the public or common affairs, but was subject unto the curse of the prophet saying: Woe be unto them which prophecy after their own hearts desire, and respect not the public profit. He understood not the universal providence and wisdom of him which is before all, in all, and above all. wherefore he is become a deadly foe unto the catholic and Christian faith. He outlawed and banished himself from the mercy of 
Macrinus signifieth one standing afar of. Esay. 66.  God: and as he fled farthest from the church, so hath he answered the etymology of his name. Again he sayeth: Valerianus was by his means driven and given over unto such reprochefulnesse and abominations, that the saying of Isaiah was verified in him. And they (sayeth he) chose their own ways and abominations which their souls lusted after, and I will select them their own illusions, and recompense them their own sins. This Emperor was mad, and doting over the empire otherwise than became his majesty, not able by reason of his maimed body to wear the imperial robes, brought forth two sons followers of the father's impiety. In them was that prophecy manifest, where God promised to punish the sins of the fathers upon the children unto the third and 
Exod. 20.  fourth generation of such as hate him. he powered his impious desires whereof he could not be satisfied, upon the pates of his sons, and posted over unto them his malice and spite against God. So far Dionysius writeth of Valerianus.   

CAP. X.  
Of the dangers that Dionysius himself stood in.  
BUt of the persecution wherewith himself was sore afflicted, & what things together with others he suffered, for his conscience God wards, his words do testify where he inveigheth against Germanus one of the Bishops which at that time backbited him, his words are these: I fear me lest that of necessity I fall into great foolishness, and temerity, declaring the wonderful pleasure of God in our behalf. 
* Cap. 11. in the Greek. Tob. 12. Dionysius b. of Alexandria against Germanus, epist. ad Hermamon.  In so much it is commendable to conceal the secretye of the King, it is glorious to publish abroad the works of God. Forthwith then will I set on the wilfulness of Germanus. I came unto Aemilianus not alone, for there accompanied me my fellow minister Maximus, & the Deacons Faustus, Eusebius, Chaeremon. Also there came with us one of the brethren of Rome which then were present. Aemilianus said not unto me specially, raise no conventicle: This would have been superfluous, and the last of all, he having recourse unto that which was first. His speech was not of making no conventicles, but of that we should be no Christians at all, and commanded me to cease henceforth from Christianity. For he thought that if I altered my opinion divers other would follow me. I made him answer neither unreverently, neither tediously. We ought to obey rather God than 
Act. 5.  men. Yea I spoke with open protestation: I worship God which is only to be worshipped and none other, neither will I be changed, neither cease henceforth from being a Christian. This being said, he commanded us to depart unto a certain village adjoining upon the desert called Cephro. Now hear what is recorded to have been said of either parts: when Dionysius, and Faustus, and Maximus, and Marcellus, and Chaeremon were brought forth, Aemilianus sat in the Precedents room. I have signified (saith he) by word here unto you, the clemency of our leagues, and Lords the Emperors towards you. They have granted you pardon so that you return unto that which nature itself bindeth you unto, so that you adore the Gods which guard this empire, and forget the things which repugn nature. What answer make you unto these? I hope ye will not ungratefully refuse their clemency in so much they counsel you to the better. Dionysius answered: All men do not worship all Gods, but several men several Gods, whom they think good to be worshipped. But we worship and adore the one God the worker of all things, who committed this empire unto the most clement Emperors Valerianus, and Galienus, unto whom also we power incessant prayers for their reign, that it may prosperously continue. Then Aemilianus the Precedent said: What let is there I beseech you, but that naturally you adore that your God (insomuch he is a God) together with these our Gods. Dionysius answered: We worship no other God. To whom Aemilianus the Precedent said, I see you are altogether unthankful, you perceive not the clemency of the Emperors, wherefore ye shall not remain in this 
Dionysius with his company is banished into a certain desert called Cephro.  city, but shall be sent into the parts of Libya, unto a place called Cephro. This place by the commandment of our Emperors, I have picked out for you. It shall not be lawful for you and others to frequent Conventicles, neither to have recourse (as they call them) unto churchyards. If any of you be not found in that place which I have appointed for you, or in any Conventicle let him under his peril. There shall not want sufficient provision. depart therefore whither ye are commanded. But he constrained me, although sickly to depart with speed, differing no not one day, how then could I raise or not raise a Conventicle? Again after a few lines he saith: Truly we are not absent, no not from the corporal congregation of the Lord: for I gather such as are in the city, as if I were present, being in deed absent in the body, but present in the spirit. And there continued with us in Cephro a great congregation, partly of the brethren which followed us from out of the city, and partly of them which came from Egypt. And there God opened unto me a door unto his word: yet at the beginning we suffered persecution, and stoning, but at the length not a few of the paynims forsaking their carved Images, were converted. For unto such as before had not received, them first of all we preached the word of god. And in so much that therefore God had brought us among them, after that the ministry was there completed, he removed us unto an other place, for Aemilianus would transport us unto more rough places of Libya, as he thought, & gave commandment that all from every where should repair unto Mareòta, where he allotted unto several men, the several villages of that place, & commanded that we in our journey, & first among all the rest should be prevented. for by taking us up by the way, the rest would easily follow after. But I hearing we must departed from Cephro, & knowing not the place whither we were commanded to go, neither remembered I, that ever afore, I heard it named, for all that took my journey willingly, & cheerfully. But when I understood we must remove unto Colluthio, then how I was affected my companions know very well. And here I will accuse myself. For at the first I fretted, and took it very grievously. If places better known and more frequented had fallen unto our lot it should never have grieved me. But that place whither I should repair was reported to be destitute of all brotherly and friendly consolation, subject to the troublesome tumult of travailers, and violent invasion of thieves. Yet I took no small comfort in that the brethren told me it was nigh a city. For Cephro brought me great familiarity with the brethren of Egypt, so that our congregation increased. but there I supposed it might fall out, for that the city was nigh, we should enjoy the presence of familiar, friendly, and beloved brethren, which would frequent unto us and refresh us, and that particular Conventicles in the farther suburbs might be raised, which in deed came to pass. Again of other things which happened unto him, thus he writeth: Germanus peradventure glorieth of many confessions, and can tell a long tale of the afflictions which he endured. but what can be repeated on our behalf? sentences of condemnation, 
What Dionysius suffered for the faith.  confiscations, proscriptions, spoiling of substance, deposition of dignities, no regard of worldly glory, contempt of the praises due unto Precedents & consuls, threatenings of the adversaries, the suffering of reclamations, perils, persecutions, errors, griefs, anguishes, and sundry tribulations which happened unto me under Decius, & Sabinus, & hitherto under Aemilianus. now I pray you where appeared Germanus? what rumour is blazed of him? But peradventure I bring myself into great folly for Germanus sake. The same Dionysius in his epistle unto Domitius & Didymus made mention again of them who then were persecuted, saying: It shall seem superfluous 
Dionysius b. of Alexandria unto Domitius & Didymus.  to recite the names of our men in that they were many, & to you unknown. For all that, take this for surety. There were men, women, young men, old men, virgins & old women, soldiers & simple men, of all sorts & sects of people: whereof some after stripes & fire were crowned victorers, some after sword, some other in small time sufficiently tried, seemed acceptable sacrifices unto the lord Even as hitherto it hath appeared to suffice me, because he hath reserved me unto an other fit time known unto himself, who saith: in time accepted have I heard thee, & in the 
Esay. 49. 2. Corinth. 6.  day of salvation have I helped thee. And because you are desitous to understand of our affairs, I will certify you in what state we stand. You all heard how I, and Caius, and Faustus, Peter and Paul, when we were led bound by the Centurion, captains, soldiers and servants, certain of the brethren inhabiting Mareôta, rushed out and set upon us, pulled us which were violently drawn, and followed agaynstour will. But I truly and Caius, & Peter, alone among all the rest, deprived of the other brethren, were shut up in a close dungeon, distant three days journey from Paraetonium, in the waste desert and noisome country. Afterwards he saith: In the city there hid themselves certain of the brethren which visited us secretly, of the ministers Maximus, Dioscorus, Demetrius, Lucius, and they that were more famous in the world, as Faustinus and Aquila, these now wander I wot not where in Egypt. And of the Deacons there remained alive after them which died of diseases, Faustus, Eusebius, & Charemon. God strengthened and instructed this Eusebius from the beginning to minister diligently unto the confessors in prison, and to bury the bodies of the blessed Martyrs not without great danger. And yet unto this day the Precedent ceaseth not cruelly to slay some that are brought forth: to tear in pecces other some with torments: to consume other with imprisonment & fetters, commanding that none come nigh them, & inquiring daily if any such men be attainted. For all that, God refresheth 
Of Eusebius b. of Laodicea. read the last cap. of this 7. book Maximus. Faustus.  the afflicted with cheerfulness & frequenting of brethren. These things hath Dionysius written in the aforesaid epistle. yet have we to understand that this Eusebius whom he calleth a deacon, was in a while after, chosen bishop of Laodicea in Syria, & Maximus whom he calleth a minister: succeeded Dionysius in the bishop's sea of Alexandria. & Faustus who then endured confession which him, was reserved unto the persecution of our time, a very aged having lived many days, at length among us was beheaded, and crowned a martyr. such were the things which happened unto Dionysius in those days.   

CAP. XI. 
Cap. 12. after the greek.   
Of the Martyrs in Caesarea.  
AT Caesarea in Palaestina, in the persecution under Valerianus there were three famous men, for their saith in Christ jesus, delivered to be devoured of wild beasts, and beautified with divine martyrdom. whereof the first was called Priscus, the second Malchus, the 
Priscus, Malchus & Alexander tome in pieces of wild beasts. A woman torn in pieces of wild beasts. Cap. 13. in the Greek.  third Alexander. the report goeth, first of all that these men leading an obscure and country life, blamed themselves for negligence and slothfulness, because they strove not for the crown of martyrdom but despised those masteries, which that present time distributed to such as covered after celestial things, and taking further advisement therein, they came to Caesarea, they went unto the judge, and eniyoyed their desired end. Moreover they writ a certain woman of the same city in the same persecution, with like trial to have ended her life, and as they report one that inclined to the heresy of Martion.   

CAP. XII.  
How that peace in the stead of persecution, was restored by the benefits of Galienus the Emperor.  
NOt long after, Valerianus having subdued the Barbarians, his son got the supremacy. 
Anno Domi 262.  and ruled the empire with better advisement. and forthwith released and stirred the persecution raised against us, with public edices, and commanded that the presidents and chief of our doctrine should freely after their wont manner execute their office & function. The copy whereof faithfully translated out of Roman letters and interlaced in this our history is read as followeth: The Emperor Caesar Publius, Licinius, Galienus, virtuous, fortunate. Augustus: 
Galienus the Emperor in the behalf of the Christians.  unto Dionysius, Pinna, Demetrius together with the rest of the Bishops sendeth greeting. The benefit of our gracious pardon we command to be published, throughout the whole world, that they which are detained in banishment, depart the places inhabited of Pagans. for the execution whereof the copy of this our edict shall be your discharge, lest any go about to molest you, and this which you now may lawfully put in ure, was granted by us long ago. Wherefore Aurelius Cyrenius our high Constable, hath in his keeping the copy which we delivered unto him. There is extant also an other constitution of his unto other Bishops, wherein he permitteth them to enjoy and frequent they places called Churchyards.   

CAP. XIII. 
Cap. 14. in the Greek.   
The famous Bishops of that time.  
ABout this time was Xystus, Bishop of Rome: Demetrianus, after Fabius' Bishop of Antioch: 
Xystus. Demetrianus Firmilianus. Gregorius Nazianzenus. Athenodorus. Domnus. Theotecnus. Hymenaeus. Cap. 15. in the greek  Firmilianus of Caesarea in Cappadocia: Gregorius over the Churches throughout Pontus, and his brother Athenodorus familiars of Origen. At Caesarea in Palaestina after the death of Theoctistus, Domnus was chosen Bishop, whom in a short time after, Theotecnus succeeded, who also was of the school of Origen. and at jerusalem (Mazabanus being departed this life) Hymenaeus enjoyed the Bishopric, who lived with us many years.   

CAP. XIIII.  
How that Marinus a soldier, through the persuasion of Theotecnus sufferedmartyrdome at Caesarea.  
ABout that time when as the Church enjoyed peace throughout the world, at Caesarea in Palaestina, there was one Marinus, a famous soldier for seats of arms, of noble lineage, 
Marinus was beheaded.  and great substance, beheaded for the testimony of Christ. The cause was this: There is a certain dignity among the romans called the Centurion's vine, the which whosoever doth obtain, is called a Centurion. When the room was void the company called Marinus to this degree: Marinus being preferred, an other came before the tribunal seat and accused him, affirming it was not lawful by the ancient laws for him to enjoy that Roman dignity because he was a Christian, and sacrificed not unto the Emperors, & that it was his turn next to come in place. the judge being very much moved with this (his name was Achaius) firsto he demandeth what opinion Marinus was of. when he saw him constantly confessing himself to be a Christian, he granted him three hours space to deliberate. This being done Theotecnus Bishop of 
A notable persuasion unto martyrdom.  Caesarea calleth unto him Marinus, from the tribunal seat, taketh him in hand with exhortations, leadeth him by the hand into the Church, setteth him down in the Chancel, layeth his cloak aside, showeth him the sword that hung by his side, afterwards pulleth out of his pocket the new testament, setteth it over against the sword, and bade him choose whether of those two, he preferred or liked best, for the health of his soul. When he immediately stretching forth his right hand, had taken up the book of holy scripture, hold fast than saith Theotecnus unto him, cleave unto God, and thou shalt enjoy the things thou hast chosen, being strengthened by him and go in peace. After he had returned thence, the crier lifted his voice and called him to appear at the bar, the time granted for deliberation was now ended. standing therefore at the bar he gave tokens of the noble courage of his saith, wherefore in a while after as he was led, heard the sentence of condenmation and was beheaded.   

CAP. XV. 
Cap. 16. after the greek.   
Of the favour which Astyrius a noble man bore towards the Martyrs.  
HEre is mention made of Astyrius, because of his most friendly readiness and singular good 
Astyrius a senator of Rone & a favourer of the Christians.  will he bore unto the persecuted Christians. This man was one of the Senators of Rome, well accepted of the Emperors, in good estimation with all men, for his noble stock, well known for his great substance: who being present at the execution of the Martyr, took up his body, laid it on his shoulders being arrayed in gorgeous and costly attire, and provided for him a most noble funeral. infinite other things are reported by his familiars to have been done of him, whereof divers lived unto this our time.   

CAP. XVI. 
Cap. 17. after the Greek.   
Astyrius by his prayers repressed and bewrayed the juggling and deceit of Satan.  
ANother strange fact is reported to have been practised, at Caesarea Philippi which the Phaenicians call Paneas, at those fountains which spring out of the foot of the mount Paneius, whence the river jordan hath his original, they report that the inhabitants of that place have accustomed upon a festival day to offer some sacrifice or other, which through the power of the devil never afterwards appeared, which also seemed in the sight of the beholders a notable miracle. Astyrius on a time being present at the miracle, perceiving that many at the sight thereof were amazed, pitied their erroneous estate, lifted his eyes up unto heaven and prayed Almighty God in Christ jesus his name that Satan the seducer of that people might be bewrayed, 
The devil is put to flight by fasting & prayer.  and refrained from the seducing any longer of mortal men. which when he had prayed (as the report goeth) forth with the sacrifice swam on the top of the water, and the beholders ceased to wonder, so that from that time forth there was no such miracle seen in that place.   

CAP. XVII. 
Cap. 18. in the Greek.   
Of the image of the woman cured of the bloody flux, the image of Christ and of some of the Apostles.  
IN so much we made mention of this city Paneas in Caesarea Philippi, I think I shall offend if I pass over with silence a certain history worthy of memory among the posterity in time 
Luk. 8. Matth. 9  to come. The report goeth that the woman whose bloody flux we learn to have been cured by our Saviour in the Gospel, was of the aforesaid city, and that her house is there to be seen, and a worthy monument yet there to continue of the benefit conferred by our Saviour upon her. 
Monuments of memory & not for superstition.  that there standeth over an high stone, right over against the door of her house an image of brass resembling the form of a woman, kneeling upon her knees, holding her hands before her, after the manner of supplication. Again, that there standeth over against this an other image of a man, melted of the same metal, comely arrayed in a short vesture, and stretching forth his hand unto the woman, at whose feet in the same pillar there groweth up from the ground a certain unknown kind of herb in height unto the hem of the brazen images vesture, curing all kind of maladies. This picture of the man, they report to be the image of jesus. it hath continued unto our time and is to be seen of travelers that frequent the same city. neither is it any marvel at all, that they which of the Gentiles were cured by our Saviour, made and set up such things. for that we have seen the pictures of his Apostles, to weet, of Paul, of Peter, and of Christ him 
To erect an image is a heathenish custom.  self, being graven in their colours, to have been kept and reserved. for the men of old of a heathenish custom, were wont to honour after this manner such as they counted saviours.  

The censure of the Translator touching the afore said images.  
touching the truth of this history we may not doubt but that there was such a town, such a woman, and of such a disease cured by our Saviour, the holy Evangelists do report it. and that there were such images resembling Christ and the woman (monuments of memory, and not of superstition) and that there was such an herb of so wonderful an operation, we cannot deny, insomuch that many do testify of the same, some by hear say, and some other that they saw it. yet thus much we may note with Eusebius in the same chapter, that the original erection of these and such like images was derived from the Gentiles, who of a heathenish custom were wont to adore such as of old time had benefited them with the setting up of their pictures for monuments in remembrance of them. touching the miraculous operation of the herb, we may assure ourselves that it proceedeth neither by virtue of the picture, neither by the prayer of the other, being both dumb pictures, but by some secret permission of the wisdom of God. either to reduce the infidels at that time to the belief of the story, or to admonish the Christians that health was to be looked for, only of Christ and no other Advocate. after the death of Eusebius, Sozomenus (lib. 5. ecclesiast. hist. cap. 20.) reporteth that julian the Apostata took down the image of Christ, and set up his own in the same place, which with violent fire that fell from heaven, was cleft a sunder in the breast, the head broken of with the neck, and sticked in the ground. for julian had taken down the image of Christ, not to withdraw the people from idolatry, but in malice and despite of that new religion, and erected up his own image to the intent the people should worship it, purposely to deface Christ (even as they do now that willingly break God's commandment to uphold and maintain their own traditions.) Therefore God struck julianus image from heaven with lightning and rend it in pieces, so that there remained of it (as Sozomenus writeth) relics long after. This God did not that he was pleased with the setting up of pictures, but in token of his wrath and displeasure against julian for comittinge so despiteful a deed.    

CAP. XVIII. 
Cap. 19 after the Greek.   
Of the Bishop's seae of jerusalem.  
THe Bishop's seae of james who first by our Saviour and his Apostles was placed Bishop 
The seae of jerusalem long preserved and continued.  of jerusalem, (whom the holy Scriptures do honour with the title of Christ's brother) was unto this time preserved, which thing the brethren there ordinarily succeeding have manifestly showed unto all men. In so much that the Elders of old and the men also of these our days have honoured the holy men and do still honour them for piety's sake with convenient reverence. and these things go after this sort.   

CAP. XIX. 
Cap. 20. in the Greek.   
Dionysius Bishop of Alexandria wrote of Holidays and Easter.  
DIonysius besides the afore said Epistles wrote at that time also, such epistles as are extant of Holidays, where he entreateth of the feast of Easter, with solemn Sermons in praise thereof. The one of them he entitled to Flavius, the other to Domitius and Didymus, where he expounded the Canon, continuing the space of eight years, allowing the feast of Easter to be celebrated at no time but after the solstitial springe. Moreover he wrote an other Epistle unto his fellow ministers throughout Alexandria. again unto others severally when the time of persecution was now at hand.   

CAP. XX. 
Cap. 21. in. the Greek.   
Dionysius writeth of the sedition in Alexandria.  
WHen as now peace in manner prevailed, he returned to Alexandria, where again that city was so troubled with sedition and civil wars, that it was unpossible for him, to visit all the brethren throughout the city, which were divided into both the seditious parts. and again upon the feast of Easter as if he had been in exile, he sent unto them his Epistles, even out of Alexandria. Afterwards he wrote an other Epistle of Holidays unto Hierax Bishop of Egypt, where he maketh mention of the sedition raised at Alexandria 
Dionysius b. of Alexandria unto Hierax b. of Egypt.  in this sort: It is no marvel at all, if it be grievous for me to confer by Epistles with them which are far distant, when as it is become impossible for me to consult within myself, to conferte with myself, and mine own proper soul. For I am constrained to write unto mine own bowels, my companions and consenting brethren, citizens of the same Church, and how my writings may be conveyed unto them, seems very difficult. a man may easier take his journey, I say not, without the compass of these coasts, but from East unto west, then travel from Alexandria itself, to Alexandria. The middway of this city is so crooked and unmeasurable, as is that waste and cross wilderness, which the Israelites wandered in, the continuance of two generations, and as is the seae, which divided itself, and walled them in compass, deep & penetrable, in whose high way, the Egyptians were drowned. The calm and quiet shores resembled often times the red seae, for the slaughters committed upon them. The flood that relieved the city, seemed sometime drier, and noysomer than the dry and stony wilderness where Israel passing, thirsted so much that he murmured against Moses, & the drink by the power of God (which only worketh marvelous things) gushed out of the high rock: sometime again it so overflowed, that the whole region in compass, both way & field, were afloat, and threatened the violence of mighty waters, even such as were in the time of Noe. This flood continually slideth, being polluted with blood, and slaughter, and drowned carcases, much like that which in the time of Moses, was changed for Pharaos' sake, into blood and putrefaction. and what other floods can purify this wave, when all things are to be cleansed with water? and how can the Ocean seae, being wide and waste, compassing the whole world, season the bitterness of this sea? how can the flood running out of paradise, whose fountain is fourfold, into the which it is divided, flow into one heap & wash away this shed blood? and when can the air be purged of these noisome and contagious vapours? such fumigations are lifted from of the earth, such winds from out of the seae, such aër from out of floods, such exhalations from out of havens, as if certain putrefied issue distilled out of rotten carcases, & mingled itself with all the four elements. and as yet they wonder and inquire whence proceed these continewal plagues, & grievous diseases? whence proceed these infections which prevail among us? whence come these sundry and manifold destructions of mortal men? and wherefore can not this great city contain henceforth as many citizens, if they were numbered, from the cradle to dotage, as heretofore it hath bred as they call them graybeardes? there were in times passed so many from forty to seventy as now the number of all sorts can not answer. and of them also who heretofore from fourteen to fourscore years were assigned, and allotted for distribution of bublique relief. Again they which were young in sight behaved themselves like elderly men, and for all that they see mankind without intermission to diminish & consume from of this earth, they tremble not, though their general rooting out and destruction increase and prevail daily.   

CAP. XXI. 
Cap. 22. in the Greek.   
Of the plague at Alexandria and the humanity which the Christians showed unto the heathen.  
WHen the noisome infection had overtaken these civil wars, and the feast of Easter now drew nigh, he wrote letters unto the brethren & mentioned those lamentable afflictions in these words: Other men think these times not fit for any feast, no more 
Dionysius b. of Alexandria epist. unto the brethren in Egypt.  they are not in deed, & yet not these only but others also whatsoever, not only of the rest but also if any seem most pleasant unto them. now all is replenished with lamentations, every man doth nothing but mourn, howling sounds throughout the city, by reason of the multitude of dead carcases and the daily dying. as it is written of the first begotten of the Egyptians, so now a great clamour is heard. there is no house where a dead carcase is not found, and truly not without cause. For the calamities which happened before were grievous & intolerable, & first 
Exod. 12.  provoked us. and we alone though banished from the company of all men, & being delivered over to death, yet nevertheless at that time celebrated the feast. for several places of several afflictions, seemed unto us solemn and commendable, the field, the wilderness, the ship, the Inn, the prison. but the most joyful feast the blessed martyrs did celebrate, triumphing in heaven. afterwards there ensued wars, & famine, which together with the heathen we endured, suffering alone their injuries towards us, & partakers with them accordingly of their private 
Plague. Wars. Famine.  malice & miseries which they suffered. Again we were cherished with the peace which Christ sent for our sakes. but after that they & we had breathed a little, this pestilent calamity fell, a thing more terrible unto them then any terror, & more lamentable than any calamity, & as a certain Historiographer of their own reported: which alone exceeded the hope & expectation of all. yet of us not so counted, but an exercise and trial, inferior to none of the rest, yet for all that, it spared us not, but it lighted far heavier in the neck of the heathens. Again after a few lines 
Misery maketh the wicked to despair, but trieth the godly as the gold in the furnace. The Christians in the plague time loved not only their brethren, but also their enemies.  he writeth: many of our brethren by reason of their great love and brotherly charity, spared not themselves, cleaved one to another, visited the sick without wariness or heed taking, attended upon them diligently, cured them in Christ which cost them their lives, and being full of other men's maladies, took the infection of their neighbours, translated of their own accord the sorrows of others upon themselves, cured and confirmed other sick persons, & died most willingly themselves, fulfilling in deed the common saying: that only friendship is always to be retained, & departing this life they seemed the offscouring of others. In this sort the best of our brethren departed this life, whereof some were ministers, some Deacons, in great reverence among the common people, so that this kind of death for the great piety and strength of faith, may seem to differ nothing from martyrdom. for they took the dead bodies of the Saints, whose breasts & hands & faces lay upwards & closed their eyes, shut their mouths, and jointly with one accord being like affectioned, embraced them, washed them, and prepared their funerals, in a little while after they enjoyed the like themselves. for that the living continually traced the steps of the dead, but among the heathen all fell out of the contrary, for scarce had the pestilence taken place among them, but they contraried themselves, & fled from the most friendly & dearest friends, they threw them half dead into the strectes, the dead they 
The heathenish inhumanity.  left unburied to be devoured of dogs, to the end they might avoid the partaking & fellowship of death, which for all, that they devised, they could not escape. after this epistle when the city enjoyed peace, he wrote unto the brethren in Egypt touching Holidays. and afterwards other epistles again. there is extant an epistle of his of the Sabaoth, an other of exercise. again writing unto Hermammon and the brethren in Egypt, he maketh mention at large of the malice of Decius and his successors, & of the peace granted under Galienus. there is no cause to the contrary, but that the Reader may be made partaker thereof.   

CAP. XXII.  
Dionysius censure of Macrinus and Galienus the Emperors, and of the heresy of the Chiliasts.  
MAcrinus after that he had forerun on of the Emperors and followed after the other, 
Cap. 23. in the greek Dionysius Alex. unto Hermammon. Galienus was Emperor together with his father Valerianus, but after his father was taken captive of the Persians, he ruled alone.  immediately he is rooted out with all his kindred, and Galienus is proclaimed and crowned Emperor, by the consent of all men, both an ancient, & a new Emperor, being before them, but appearing after them. according unto the saying of the Prophet Esay: the things of old are past & behold new things, now come in place. for even as a cloud darkeneth a little the sun beams and shadoweth the sun itself, shining in his sphere, again after the cloud is resolved and vanished away, the sun which rose before the cloud shineth and taketh his course: so Macrinus who intruded himself before the present reign of Galienus is now no Emperor, no more he was not then. but this man like himself, as he was then, so is he now. and the empire itself, laying aside heavy and wrinkled old age, and purged of the former malice, now flourisheth a fresh, is heard and seen further, pierceth and prevaileth over all. Then he showeth the time of his writing saying thus: It cometh in my mind to consider the years of these emperors reign. I see how the most impious were 
Esay 43. Apocal. 21.  famous in deed, but in a short while after they became obscure. yet this holy and blessed Emperor having past the seventh, now endeth the 
* Anno Domini 266.  ninth year of his reign, the which we will celebrate for holy day. Besides all these he wrote two books of the promises of God. the occasion whereof was such. One Nepos a Bishop of Egypt taught that the promises of God made 
Nepos a Chi liast. Chiliastae of the Grecians & millenarij of the latins were so called because that like here tikes they dreamt that Christ should personally reign as king here onearth a thousand years.  unto holy men in the Scriptures, were to be understood after the jewish manner, savouring too much of judeisme. he laid down for good doctrine that after the resurrection we should lead a life here on earth in corporal pleasures the space of a thousand years. and because be supposed that he was able to justify this his opinion, out of the revelation of Saint john, he wrote a book thereof, and entitled it the reprehensions of Allegorizers. This book doth Dionysius, in his works (entitled of the promises of God) confute. In the first helayeth down his censure of that doctrine, in the second he entreateth of the revelation of Saint john, in the beginning of which book he writeth thus of Nepos.   


* Cap. 24. in the greek Dionysius b. of Alexandria lib. 2. of the promises of God.  CAP. XXIII.  
Of the book of Nepos the Chiliast, the quiet conference and disputation between Dionysius and Coration the Chiliast with the fruit thereof.  
THey allege (saith Dionysius) a certain book of Nepos, whereupon they ground that without all peradventure the kingdom of Christ to become here on earth, may be proved. 
* Here busy bodies & stinging wasps may learn a lesson which reprehend every thing & like of nothing.  for sundry other his gifts I commend and embrace Nepos, partly for his faith, his diligence and exercise in holy Scriptures, partly also for his pleasant psalmody, wherewith at this day many of the brethren are delighted. I highly esteem & reverence the man, specially for such a one as now is departed to rest: yet the truth is our friend and afore all to be reverenced. and if any thing be well spoken, it deserveth commendation, and is charitably to be accepted, if ought seem not sound to be written, it is to be searched out and refuted. If he were present and avoutched his doctrine by word of mouth, it should suffice without writing to confer by objections and resolutions, to refel and reconcile the adversaries. but in so much there is extant a book thereof, as some suppose very probable, and many doctors set nought by the law and Prophets, they take scorn to be tried by the Evangelists, they contemn the works of the Apostles, alleging the doctrine of this writer, as a thing most notable, and an hid secret, they suffer not the simpler sort of the brethren, to conceive any high or magnifical thing, neither of the glorious and right godly coming of our Lord, neither of our resurrection from the dead, our gathering together and uniting with him, but trifling toys and mortal affairs persuading these present things to be hoped for in the kingdom of God: it is necessary we deal by way of reasoning with our brother Nepos as if he were present. unto these he addeth: When I was at Arsenoita, where as thou knowest this doctrine first sprang, so that schisms 
Where the error of the Chiliasts first sprang. Dionysius disputed with the Chiliasts.  and manifest fauling away from the Church, fell out in those congregations: I called together the Elders and doctors inhabiting those villages, in presence of as many of the brethren as willingly came, and exhorted them openly to sift out this doctrine. & when as they brought me forth this book, as an armed fence and invincible fortress, I sat with them from morning to night, whole three days, discussing those things which therein were written, where I wondered at the constancy, desire of the truth, intelligence or capacity, and the tractablnes of the brethren, how orderly and with what moderation they objected, they answered, they yielded, neither endeavoured they by any kind of way contentiously to retain their positions, if they were proved false: neither bolted they contradictions, but as much as in them lay, stuck fast & confirmed their purpose. and yet again where reason required they changed their opinion, & were not ashamed to confess the truth together with us, but with good conscience all hypocrisy laid aside, their hearts made manifest unto God, they embraced such things as were proved by demonstrations and doctrine of holy Scripture. and at length the graundecaptayne and ringleader of this doctrine called Coration, in presence of all the auditors then in place, confessed 
Coration the Chiliast was confuted and converted by Dionysius.  and promised unto us that thenceforth he would never consent unto this opinion, neither reason of it, neither mention, neither teach it, for that he was sufficiently convinced with contrary arguments. the rest of the brethren than present rejoiced at this conference, at this his submission and consent in all things.   

CAP. XXIIII.  
The censure of Dionysius touching the revelation of Saint john. 
Cap. 25. after the greek.  The heresy of Cerinthus.  
COnsequently in discourse be writeth thus of the revelation of Saint john: diverse of our: 
Dionysius. b. of Alexandria in his. 2. book of the promises of God. Some of old thought the revelation to have been written by Cerinthus. The heresy of Cerinthus. The reverent judgement of Dionysius touching the revelation of Saint john.  predecessors have wholly refused & rejected this book, & by discussing the several chapters thereof have found it obscure & void of reasons, & the title forged. they said it was not john's, nay it was no revelation which was so covered with so gross a veil of ignorance, and that there was none either of the Apostles or of the Saints, or of them which belonged to the church, the author of this book, but Gerinthus the author of the Cerinthian heresy, entitling this as a sigment under the name of john for further credit & authority. The opinion of Cerinthus was this: that the kingdom of Christ should be here on earth, and look what he himself being very carnal lusted after, for the pampering of his paunch, the same he dreamt should come to pass, to wit: the satisfying of the belly and the things under the belly with meats drinks, marriages, festival days, sacrifices & slaughters for oblations, whereby he imagined he should conceive greater joy & pleasure. but I truly durst not presume to reject this book, because that many of the brethren read it diligently, & conceived a greater opinion thereof, than the understanding my capacity atayned unto. I surmise there is a certain hid and wonderful expectation of things to come contained in the several chapters thereof. for where I understand him not, I bethink myself the words contain a deeper sense, or more profound understanding: neither do I sift or pronounce sentence of these, after my gross understanding, but resting rather with faith, do forthwith think they are higher than may be understood of me: neither do I unadvisedly refute the things I perceived not, but rather marvel that I myself have not manifestly seen them. after these things Dionysius alloweth of all the doctrine contained in the revelation, & declareth that it is impossible to understand the meaning thereof, by light reading over of the letter, writing thus: when he had finished (as I may so term it) all the prophecy, the prophet pronounceth them happy which keep it, yea himself to. happy (saith he) 
Apocalip. 22.  is he which keepeth the words of the prophecy of this book, & I john saw these things & heard. wherefore I denyonot but that his name was john, and that this work is john's. I think verily the book is of some holy man, endued with the holy Ghost. but that it is the Apostles, the son of Zebedie, the brother of james, whose is the gospel entitled after john, and the Catholic epistle, I can hardly be brought to grant, for I conjecture by the behaviour of both, by their phrase of writing, & drift of the book, that he was not the same john. The evangelist laid down no where his name, neither preached he himself, either by gospel or epistle. Again after a few lines he sayeth: john no where made mention as of himself, or of any other, but the author of the revelation forthwith in the begining of the book prefixed his name, saying: The 
Apocalip. 1.  revelation of jesus Christ which he gave him that he should show unto his servants things which shortly must be done, which he sent and showed by his Angel unto his servant john, who bare record of the word of God, and of the testimony of jesus Christ, & of all things that he saw. Again john, writeth an epistle unto the seven Churches in Asia. Grace be with you and peace. The Evangelist prefixed not his name, no not to his Catholic epistle, but orderly 
1. john. 1.  begins of the mystery of God's seerets after this manner: that which we heard, that which we saw with our eyes. for the like revelation the Lord pronounced Peter blessed, saying: happy 
Math. 16.  art thou Simon bar jona, for flesh and blood have not revealed that unto thee, but my father which is in heaven. and yet neither in the second, neither in the third epistles commonly under his name, for all the shortness thereof, is his name prefixed, but without name, written himself an elder. The author hereof not content after once naming himself, to prosecute the 
Apocalip. 1.  matter he had in hand, but again repeateth and saith: I john your brother & partner in tribulation, and in the kingdom and patience of jesus, was in the isle patmos for the word of God, 
Apocalip. 22  and the testimony of jesus. and about the end he writeth thus: happy is he that keepeth the words of the prophecy of this book, and I john heard and saw these things. wherefore we have to believe that one john wrote these things according unto this his saying, but what john he was it is uncertain. he named not himself as in sundry places of the gospel, the disciple beloved of the Lord, neither him which leaned on his breast, neither the brother of james, neither himself which saw and heard the Lord, no doubt he would have uttered one or other of these had he been disposed to reveal himself. he laid down not one of these but called himself our brother and partner, the witness of jesus, and happy because of the vision and hearing of the revelations. I suppose there were many of the same name, with the Apostle john, who for the love they bore unto him, and for that they had him in admiration and imitated his steps, would be loved alike of the Lord, and therefore usurped this name, even as Paul and Peter are often repeated of faithful writers. There is an other john in the Acts of the Apostles 
Act. 13.  whose surname was Mark, whom Barnabas and Paul took together with them, of whom he saith afterwards: they had john to their minister. and whether this was he that written the revelation I dare not affirm. it is not recorded that he came with them into Asia. for when they loosed (saith he) from Paphos, they which accompanied Paul came to Perga in Pamphilia. but john departed from them and returned to jerusalem. and I take him to be some other of them which were in Asia. the report goeth that there are two monuments at Ephesus and either 
The difference gathered first by the sense.  of them bears the name of john. again if thou consider and weigh the sense, the words, & the phrase of them, not without just cause shall he be found an other & not the Evangelist. the gospel and the epistle do answer one an other, their beginnings are a like. The Gospel: In the beginning (saith he) was the word. The epistle: that which was (saith he) from the beginning The Gospel: and the word (saith he) became flesh and dwelled among us, and we saw the glory thereof, as the glory of the only begotten of the father. The epistle hath the like but otherwise placed: that which we heard (saith he) that which we saw with our eyes, that which we beheld & our hands have handled of the word of life, & the life was made manifest. for to this end he used this preface, as in process more plainly appeareth to impugn the heretics which affirmed that Christ was not come in the flesh. wherefore diligently he joined these together: and we testify unto you that we saw, and show unto you the everlasting life which was with the father, and appeared unto us, which we saw and heard that declare we unto you here he stayeth and swerveth not from the purpose, but throughout all the several chapters, 
2. By the words often repeated in both.  inculcateth all the names, where of some briefly I will repeat. he which diligently readeth shall often find in both, life, often light, dehortinge from darkness, very oft truth, grace, joy, the flesh and blood of our Lord, judgement, remission of sins, the love of God towards us, a commandment to love one an other, that all the commandments are to be kept, reprehension of the world, the devil, & Antichrist, promise of the holy ghost, adoption of God, faith every where required of us, every where the father and the son: and if throughout all the character of both were noted, the phrase of the gospel & epistle shallbe found altogether on. but the revelation far differeth from both, resembleth not the same, no not in one word, neither hath it any one syllable correspondent to the other writings of john. for the epistle (I will say nothing of 
3. No mention in either of each other.  the Gospel) never thought upon, neither made any mention of the revelation, neither the revelation on the other side, of the epistle, when as Paul gave us an inkling, or somewhat to under stand in his epistles of his revelations, yet not entitling them so, that he would call them revelations moreover by the phrase thereof we may perceive the difference between the Gospel, the 
4. By the phrase.  epistle and the revelation. for they are written so artificially according unto the greek phrase, with most exquisite words, syllogisms and settled expositions, that they seem far from offending, in any barbarous term, soloecism, or ignorant error at all. for the Evangelist had (as it appeareth) 
john was both learned and eloquent.  both the gift of utterance & the gift of knowledge, for as much as the Lord had granted him both the grace of wisdom & science. as for the other I will not gainsay but that he saw a revelation, but that also he received science and prophecy, yet for all that I see his greek not exactly uttered, the dialect and proper phrase, not observed, I find him using barbarous frases, & in some places solecisms, which presently to repeat I think it not necessary, neither writ I these things finding fault with ought, let no man accuse me thereof, but only I do weigh the diversity of both works.   

CAP. XXV. 
Cap. 26. after the greek.   
The epistles and works of Dionysius. b. of Alexandria.  
BEsides these there are extante other epistles of Dionysius whereof some he wrote against Sabellius unto Ammon bishop of Bernice. afterwards on to Telesphorus, one to Euphranor, an other to Ammon and Euporus. of the same argument he wrote four books and dedicated them to Dionysius (of the same name with him) bishop of Rome. again sundry other epistles and volumes in form of epistles as his Physics dedicated unto his son Timotheus. another tract of temptations the which also he dedicated to Euphranor. And writing to Basilides bishop of Pentapolis diocese, he reporteth himself in the beginning to have published commentaries upon Ecclesiastes: he left behind him sundry epistles for the posterity. But so far of Dionysius works. Now it remaineth that we deliver unto the posterity the history of this our age.   

CAP. XXVI. 
Cap. 27. after the greek.   
Of Dionysius bishop of Rome. of Paulus Samosatenus the heretic, denying the divinity of Christ, and the Synod held at Antioch, condemning his heresy.  
WHen Xystus had governed the Church of Rome, eleven years, Dionysius (of the same 
Dionysius b. of Rome. Paulus Samosatenus. b. of Antioch and an heretic.  name with him of Alexandria) succeeded him. About that time also when Demetrianus bishop of Antioch had departed this life, Paulus Samosatenus came in his place. And because he thought of Christ basely, abjectly, and contrary to the doctrine of the Church, to wit: that he was by nature a common man as we are: Dionysius bishop of Alexandria was sent for to the Synod, who by reason of his great age & the imbecility of his body, differred his coming, and in the mean while wrote his censure of the said question in an epistle. the other bishops, one from one place, an other from an other place hastened to Antioch and met with the rotten sheep which corrupted the flock of Christ.   

CAP. XXVII. 
Cap. 28. after the Greek.   
Of the famous bishops which were present at the Synod held at Antioch.  
Among these as chief flourished Firmilianus bishop of Caesarea in Cappadocia: Gregorius 
Firmilianus. Greg. Nazianz. Athenodorus. Elenus. Nicomas. Hymenaeus. Theotecnus. Maximus. Dionysius. b. of Alex. dieth Anno Domini. 267.  and Athenodorus who were brethren and bishops of the Churches in Pontus. beside these Elenus bishop of Tarsus and Nieomas bishop of Iconium. Moreover Hymenaus bishop of jerusalem, Theotecnus bishop of Cesarea in Palaestina, and Maximus bishop of Bostra. I might have repeated an infinite more, both ministers and deacons who met for the same cause at Antioch, but these aforenamed were the most famous among them. When all came together at several times and sundry sessions they did argue and reason hereof. Samosatenus together with his complices endeavoured to cover and conceal the variableness of his opinion: but the rest practised with all might possible, to say bare and set wide open his blasphemy against Christ. In the mean while Dionysius bishop of Alexandria departed this life, the twelve year of Galienus his reign, after he had governed the Church of Alexandria seventeen years, and him succeeded Maximus.   

CAP. XXVIII. 
Cap. 29. in the greek.   
Of Claudius the Emperor, and the second Synod held at Antioch, where Malchion confuted Samosatenus.  
WHen Galienus had reigned under the regal sceptre the space of fifteen years: Claudius 
Claudius was created emperor anno Dom. 271. Autelianus was crowned emperor Anno Dom. 273. under whom was raised the ninth persecution.  his successor was created Empetour. This Claudius having continued two years, committed the empire to Aurelianus, under whom was summoned the last & the greatest synod of all, celebrated of many bishops, where the author of that heresy and strange doctrine was taken short, publicly condemned of all, severed, banished & excommunicated the Catholic and universal Church under heaven. and among all the rest Malchion a man besides sundry other his gifts, very eloquent & skilful in sophistry, moderator in moral discipline of the school at Antioch & for his sincere faith in Christ, made minister there of the same congregation: reproved him in reasoning for a slippery wavering, and obscure merchant: he so urged with reasons this Samosatenus, and the notaries penned them (which unto our time were extant) that alone of all the rest he was able to toss and wring this dissembling and wily heretic.   

CAP. XXIX.  
The Epistle of certain bishops containing the Acts of the Synod held at Antioch 
Cap. 30. after the greek.  against paulus Samosatenus and of the heretics life and trade of living.  
WIth uniform consent of all the bishops then gathered together they wrote an epistle unto Dionysius bishop of Rome & Maximus bishop of Alexandria, & sent it abroad into all provinces, in the which they revealed unto the world their great labour & industry, the perverse variableness of Paulus, the reprehensions and objections proposed against him, his conversation & trade of living. whereof for memory's sake I think it not amiss to allege some part for the posterity which is thus written: Unto Dionysius & Maximus, and all our fellow bishops, 
The bishops assembled at Antioch unto Dionysius b. of Rome, and maximus b. of Alexandria.  elders & deacons throughout the world, & to the whole, universal & catholic church under heaven: Helenus, Hymenaeus, Theophilus, Theotecnus, Maximus, Proclus, Nicomas, Aemilianus, Paulus, Bolanus, Protegenes, Hierax, Entychius, Theodorus, Malchion, Lucius, with all the other bishops who with us inhabit the bordering cities and oversee the nations, togetherwith the elders and deacons, and holy Churches of God: to the beloved brethren in the Lord send greeting. Unto this salutation after a few lines they added as followeth: We have cited hither many bishops from far, to salve and cure this deadly and poisoned doctrine, as Dionysius bishop of Alexandria, & Firmilianus bishop of Caesarea in cappadocia, men blessed in the Lord, whereof the one writing hither to Antioch, vouchsafed not once to salute the author of error, for he wrote not to his person but to the whole congregation, the copy whereof we have here annexed. but Firmilianus came twice, and condemned his strange doctrine as we know very well and testify which were present, together with many other besides us, for when Paulus 
The subtlety of the heretic.  promised to recant, & this man believed and hopped he would redress and prevent this occasion without all contumely & reproach which might redound unto the true doctrine, he differred & posted over his opinion from time to time, being seduced no doubt by him which denied God & his Lord & swerved from the faith he held at the beginning. This Firmilianus in his journey to Antioch came as far as Tarsus, having experiment in Christ of his malicious spite, wherewith he denied God, but whilst that we assemble together, whilst we summon him, & wait for his coming he departed this life. again of the life of Samosatenus, and his conversation they 
Samosetenus the heretic is here painted in his colours.  writ thus in the same epistle: After that he forsook the ecclesiastical canon he fell unto unlawful & forged doctrine. neither is it behovable for us now to judge of an alien, either to descant how at the first he was poor & nothing bequeathed him of his parents, & that neither by art, trade or exercise he attained unto the abundance of wealth, which he enjoined, but with lewdacts & sacrilege, by injurious & tyrannical oppression of the brethren, whom he made to tremble for fear, with his guileful gain & wily promise of hired patronship, by which subtlety & deceit he gained so much that he procured the givers to be liberal, to th'end they might 
1. Timoth. 6.  be delivered from their adversaries, and so he turned godliness into gain. neither need we to speak here of how that he being puffed with pride usurped secular dignities, & would rather be called a warlike captain than a byshope of the Church, walking stately throughout the streets, and market place, reading letters & withal openly inditing, maintaining about him a great troup to guard his person, some going before & some coming after, so that our faith & religion run to great spite, slander and hatred by reason of his swelling pride & haughty disdain. neither will we rehearse the monstrous figmentes which he feigned, his glorious brags, the uglesome spectacles he devised to amaze the minds of the simpler sort. he made for himself 
Such a proud preacher was Herod in the acts. 12.  a lofty seat & high throne, not like the disciple of Christ but severed in show & title, after the manner of the princes of this world smiting, the thigh with the hand, pouncinge the footstool with his feet. If any extolled him not as the use is upon theaters, with clapping of their hands, with shoutinge and hurlinge of their caps: if any also both of men and women had not skipped to and fro with busy bodies, & undecent obeisance: if any as in the house of God had behaved themselves honestly and decently the same he checked and all to be reviled. He inveighed without all reason in the open assemblies against the expositors of holy scripture, which then were depart to rest: he avaunted himself more like a sophister and sorcerer than a bishop: the psalms song in the Church to the laud of our Lord jesus Christ, lie removed counting them new found figments of late writers, in stead wuherof, in the midst of the church upon the high feast of Easter he suborned certain women which sounded out sonnets to his praise, the which if any now heard, his hear would stand staring on his head. he licensed the bishops & ministers of the adjoining villages & cities which honoured him, to preach unto the people. he staggereth at confessing with us that the son of God descended from heaven. And that we may borrow somewhat of that which hereafter is to be spoken of us, it shall not be barely avouched, but proved out of the commentaries published by us unto the whole world specially where he saith that Christ jesus is of the earth. They which sound out his commendation & extol him among the people, affirm this wicked & most detestable varlet to be an angel that came ●…uen from. neither forbiddeth he these things, but stands arrogantly to the things spoken of him. what shall I speak of his entertainment of associated & closely kept women as they of Antioch term them & of the elders & deacon which accompany him, wherewith witting he closeth this & sundry other heinous, incurable, & well known offences, to the end he may withhold them also faulty together with him in those things the which both in word & deed he offendeth in, daring not to accuse him insomuch they themselves are guilty in their consciences of the same crime. for he enritcheth them, wherefore he is both beloved & honoured of them that gape after the like gudgeons. we know beloved brethren that a bishop and the whole order of priesthood ought to be a pattern of good works unto the common people, neither are we ignorant of this, that many are fallen because of the closely kept women, & many again are subject to suspicion & slander. wherefore admit that he committed no lewd wantonness with them, yet should he have feared the suspicion & surmise which riseth thereof, lest that either he should offend any, or bolden any to the imitation off●lewde so lewd an example for how can hereprehend & admonish an other, that (as it is written) he use no longer the company of an other woman, & that he take heed he fall not. which now abstaineth from one, & in stead thereof, retaineth two lustier & livelier pieces at home, & if he travel anywhither, he leadeth them with him being all set upon the full & delicate pleasure. For which circumstance, all do sob & sigh secretly, trembling at his power & tyranny, & dare not accuse him, but these things as we have said before are of such importance that they would cause a catholic person were he never so dear a friend unto us, to be sharply rebuked. As for him which fell from the mystery of our faith, & descried the detestable heresy of Artemas (nothing n/a if now at length we name the father of the child) we think him never able to tender accompta of his mischievous acts. Again about the end of the epistle they writ thus: 
* Paulus Samosatenus was excommunicated by the council and Domuns placed in his room.  wherefore necessity constraining u● so to do we excommunicated the sworn adversary of God which yielded not a lote, & placed in his room Donn●s a man bedecked with allgifts required in a bishop, son to Demetrianus of worthy memory the predecessor of Paulus, & him as we are persuaded, by the providence of God, we ordained bishop, & certified you to writ unto him, to the end ye like wise might receive from him again letters of friendly consent, & amity. now let Paulus writ to Artemas, & let the complices of Artemas communicate with him. But of these things thus far. Paulus together with his right faith was deprived also of his bishopric, & Domnus (as it is written before) succeeded him, being chosen by the synod bishop of Antioch. & when Paulus would not departed the church, neither void the house, the emperor Aurelianus being besought, decreed very well, & commanded by edict: the house should be allotted for such as the bishop's of Italic & Rome with uniform consent in doctrine appointed for the place. After this sort was Paulus with great shame, banished the church by secular power. & thus was Aurelianus then affected towards us, but in process of time he so estranged himself, that welnygh through the lewd motion of some men he moved persecution against us, & much talk was blazed far & nigh touching him. 
* Aurelianus was not able to subscribe to an edict against the Christians. Tacitus was emperor 6. months, & Florianus 80 days although there is here no mention made of them.  but when he had raised persecution against us, & now welnygh subscribed to a public edict prejudicial to our affairs, the just judgement of God overtook him & hindered his purpose, cramping as it were his knuckles, making manifest unto all men, that the princes of this world, have never any power to practise aught against the church of God, unless the invincible might of God, for discipline & conversion of his people according unto his divine & celestial wisdom grant pardon or licence to bring any thing about, in what time it shall please him best. When Aurelianus had held the imperial sceptre the space of six years, 
* Probus was crowned emperor Ann. Dom. 279. Carus began to reign an. Dom. 285. Diocletian was chosen emperor ann. Do. 287. under whom the tenth persecution of the primitive church was raised against the church of God. Cap. 31. in the Greek.  Probus succeeded him. And again after six years Carus came in his place, together with Carinus and Numerianus his sons. Again when these had continued scarce three years Diocletianus was chosen emperor. and by his means they were promoted, under whom persecution and the overthrow of the churches prevailed. a little before the reign of this Diocletian, Di●●y●●●s' bishop of Rome died, when he had governed the church nine years, whom Felix succeeded.   

CAP. XXX.  
Of Manes whereof the Manichees are called, whence he was, his conversation and heresy.  
ABout that time Manes (after the etymology of his name) in no better taking than a mad man, was in armour and instructed in a devilish opinion through the perversity of his 
About the year 281. (Euseb. in chronic.) the heretic Maneslyved. Manes the heretic chose 12. Apostles.  mind, the devil and satan the adversary of God, leading and procuring him to the perdition of many souls. He was in tongue and trade of life very barbarous, by nature possessed and frenticke, he practised things correspondent unto his wit and manners, he preserved to represent the person of Christ, he proclaimed himself to be the comforter and the holy ghost, and being puffed up with this frenticke pride, chose as if he were Christ, twelve partners of his new found doctrine, patching into one heap false and detestable doctrine, of old, rotten, and rooted out heresies, the which he brought out of Persia, for no other than deadly poison into the world, which that abominable name of the Manichees hath had his original.   

CAP. XXXI. 
Cap. 32. in the Greek.   
Of the bishops, ministers, and other famous men flourishing at that time in the churches of Rome, Antioch, and Laodicea.  
Such a feigned name of false science sprung up in those times in the which after Felix had governed 
Eutychianus b. of Rome. Gaius. b. of Rome. Marcellinus b. of Rome. Timaeus. Cyrillus. Dorotheus, minister of Antioch, afterwards. b. of Tyrus. Tyrannus. Socrates. Eusebius.  the church of Rome five years, Eutychianus succeeded. who continuing sears ten months committed his clergy unto Gaius, in this our time, and fifteen years after Marcellinus followed, whom also the persecution overtook. In the church of Antioch after Domnus succeeded Timaeus, after him in our time Cyrillus was chosen bishop, under whom we remember one Dorotheus, then minister of the church of Antioch to have been a very eloquent and singular man. he applied holy scripture diligently, he studied the Hebrew tongue so that he read with great skill the holy scriptures in Hebrew. This man came of a noble race, he was expert in the chief discipline of the Grecians, by nature an eunuch so disposed from his nativity. for which cause the emperor for rareness thereof, appropriated him, placing & preferring him to the purple rob in the city of Tyrus. we heard him ourselves expounding holy scripture with great commendation in the church of God. Tyrannus succeeded Cyrillus in the church of Antloch, in whose time the spoil of churches was very rife. Eusebius which came from Alexandria, governed the church of Laodicea after Socrates. The stir about Paulus Samosatenus was the cause of his removing, for whose sake he went into Syria, where of the godly he was hindered that he could not return home again, because he was the desired Jewel & hoped stay of our religion, 
Anatolius b. of Laodicea.  as by the testimony of Dionysius hereafter alleged shall manifestly appear. Anatolius succeeded him, the good (as they say) after the good, who also was of Alexandria. for his eloquence and skill in the Grecians discipline and philosophical literature, he bore the bell among all the famous of our time, he excelled in Arithmetic, Geometric, Astronomy, Logic, physical contemplation, and rhetorical exercises: for which his excellency he was chosen moderator of Aristotels' school, by the citizens of Alexandria. They report at Alexandria many other famous acts of his, specially his behaviour at the slege of Pyruchium, where he obtained a singular prerogative of principality, of whose doings one thing for example sake I will rehearse. When victual (as they say) failed such as were vesieged, and famine pressed them sorer than foreign enemies, this same Anatolius brought this devise to pass. whereas the one part of the city held with the Roman 
The policy devised by Anatolius.  host, and therefore out of the danger of the slege, he gave information to Eusebius, who then was at Alexandria (it was before his departure into Syria) and conversant among them which were not besieged, in great estimation and credit with the Roman captain, how that such as were besieged almost perished for famine. he being made privy to their misery by the messengers of Anatolius, craved pardon of the Roman captain for such as left & forsook the enemy: which suit when he had obtained, he communicated with Anatolius. he forthwith accepting of his promise, assembleth together the senate of Alexandria, & first requesteth of them all, that they will join in league with the Romans. when he saw them all set in a rage at this his request be said: but yet in this I suppose you will not resist, if I council you to permit such as stand you in no stead, as old men, and old women, and children, to departed the city, & to repair whither please them. for to what purpose do we retain these among us now ready to yield up the ghost? to what purpose do we press with famine such as are maimed and wounded in body? when as men only, and young men, are to be relieved, and retained, and provision of necessary food, is to be found for them which keep the city, with continue wall watch and ward. when he had persuaded the senate with these and the like reasons, first of all he rose and pronounced that all such, of what age soever, as were not fit for feats of arms, were they men or women, might boldly pass and departed the city, affirming that if they would remain and linger in the city like unprofitable members, there was no hope of life, they must needs perish with famine. to which saying the whole sevate condescended, so that he delivered from danger of death, in manner as many as were besieged, but specially those that were of the church. Again he persuaded to flight all the christians throughout the city, not only such as were within the compass of the decree, but infinite more, under colour of these, privily arrayed in women's attire, & carefully he provided that in the night season they should convey themselves out at the gates, and fly unto the Romans camp, where Eusebius entertained all them that were afflicted with long siege, after the manner of a father and physician, and resteshed them with all care and industry. Such a couple of pastors orderly succeeding one an other, did the church of Laodicea, by the divine providence of God enjoy, who after the wars were ended came thither from Alexandria. we have seen many pieces of Anatolius works, whereby we gather how eloquent he was, how learned in all kind of knowledge, specially in those his books of Easter, whereof at this present, it may seem necessary that we allege some portion of the canons touching Easter: The nevy moon of the first month & 
Anatolius. b. of Laodicea in his books of Easter.  first year (saith he) compriseth the original compass of nineteen years, after the Egyptians the six & twentieth day of the month Phamenoth: after the Macedocians the xxij. day of the month Dystros: after the Romans before the eleventh of the calends of April. the son is found the xxuj. of Phamenoth to have ascended not only the first line, but also to have passed therein the iiij. day. this section, the first twelve part, they term the equinoctial spring, the entrance of months, the head of the circle, the severing of the planets course. but that section which foregoeth this, they term the last of the months, the twelve part, the last twelve part, the end of the planets course. wherefore they which appointed the first month for the same purpose & celebrated the feast of Easter the fourteenth day after the same calculation, have erred in our opinion not a little. and this have we not alleged of our own brain, yea it was known of the jews of old, and that before the coming of Christ, and chiefly by them observed. The same may be gathered by the testimonies of Philo, josephus, Musaeus, and yet not only of them but of others far more ancient, to weet: of both the surnamed Agathobulus, schoolmasters unto the famous Aristobulus, one of the seventy that were sent to translate the sacred & holy scripture of the Hebrewes, unto the gracious princes Ptolemaeus Philadelphus, & his father, unto whom he dedicated his expositions upon the la of Moses. All these in their resolutions upon Exodus have given us to understand that we ought to celebrate the feast of the paschal Lamb proportionally 
Between the 10. & 20. day  after the equinoctial springe, the first month coming between, and this to be found when the son hath passed the first solare section, and as one of them hath termed it the signifer circle. Aristobulus hath added, that it is necessary for the celebration of the feast of 
In springe about the eight kalends of April: In Autumn about the eight kalends of October.  Easter, that not only the Sun but the Moon also have passed the equinoctial section. In so much there are two equinoctial sections, the one in spring time, the other in Autumn, distant diameter wise one from the other, & the day of Easter allotted the fourteenth of the month after the twilight: without all fail the moon shallbe diameter wise opposite to the son as ye may easily perceive in the full moons, so the son shallbe in the section of the equinoctial spring, & the moon necessarily in the equinoctial autumn. I remember many other profess, partly probable, & partly laid down with ancient assertions, whereby they endeavour to persuade that the feast of Easter & of sweet bread ought ever to be celebrated after the equinoctial space. I pass over sundry their proofs & arguments, whereby they confirm the veil of Moses la to be removed & done away, & the face now revealed, Christ himself, the preaching & passions of Christ are to be beheld. Anatolius left behind him unto the posterity, touching, that the first month after the Hebrewes fell ever about the equinoctial space, sundry expositions & precepts of Enoch. Again Arithmetical introductions comprised in ten books, with divers other monuments of his diligence & deep judgement in holy scripture. Theotecnus bishop of Caesarea in Palaestina was the first that created him bishop, & promised that he should succeed him, in the see after his death, selves, and whilst they heaped these things, that is: contention, threatenings, mutual hatred, and enmity, and every one proceeded in ambition much like tyranny itself, then, I say then the lord 
Laqueus. 2.  according to the saying of jeremy: Made the daughter Zion obscure, and overthrew from above the glory of Israel, and remembered not his footstool in the day of his wrath. The Lord hath drowned all the beauty of Israel, and overthrown all his strong holds. And according unto the prophecies in the Psalms: He hath overthrown and broken the covenant 
Psalm. 89.  of his servant, and profaned his sanctuary casting it on the ground by the overthrow of his churches. he hath broken down all his walls, he hath laid all his fortresses in ruin. All they that passed by spoiled him, and therefore he is become a rebuke unto his neighbours, he lifted up the right hand of his enemies, he turned the edge of his sword, and aided him not in the time of battle, he caused his dignity to decay, and cast his throne down to the ground, the days of his youth he shortened and above all this he covered him with shame.   

CAP. II.  
How that the temples were destroyed, holy scripture burned, and the bishops ill entreated.  
ALl these aforesaid were in us fulfilled, when we saw with our eyes the oratory's overthrown 
Churches overthrown. Scriptures burned. Bishops persecuted. Psal. 107.  down to the ground, yea & the very foundations themselves digged up, the holy & sacred scriptures burned to ashes, in the open market place, the pastors of the churches, whereof some shamefully hid themselves here and there, some other contumeliously taken & derided of the enemies, & according unto an other prophecy: Shame is powered upon the pates of their princes, he made them wander in the crooked and unknown way. Yet is it not our drift to describe the bitter calamities of these men which at length they suffered, neither is it our part to record their dissension & unwonted guise, practised among them before the persecution: but only to write so much of them, whereby we may justify the divine judgement of God. neither have we purposed to mention them which were tempted sore with persecution, or altogether suffered shipwreck of their salvation, and willingly were swallowed up in the deep gulfs of the seas, but only to graff in our history such things as first of all may profit ourselves, next the posterity in time to come. We will proceed then and paint forth the happy combats of the blessed Martyrs.   

CAP. III.  
A recital of certain imperial edicts against the Christians. the constancy of certain faithful persons. the beginnings of the butcherly slaughter.  
IT was the nynteenth year of Diocletians reign and the month Dystros, after the Romans 
An. Do. 306. the persecution under Diocletian waxed hot, when as these cruel edicts were every where proclaimed.  March, the feast of Easter then being at hand, when the emperors proclamations were every where published, in the which it was commanded: that the churches should be made even with the ground, the holy scriptures by burning of them should be abolished, such as were in honour and estimation should be contemned, and such as were of families if they retained the christian faith should be deprived of their freedom. and such were the contents of the first edict. But in the proclamations which immediately followed after, it was added: that the pastors throughout all parishes first should be imprisoned, next with all means possible constrained to sacrifice. then, I say, then, many of the chief governors of the churches endured & that cheerfully most bitter torments, & gave the adventure of most valiant & noble enterprises: many others fainting for fear, at the first onset were quite discouraged: all the rest tried the experience of sundry torments: one scourged from top to toe: an other wrested & maimed with more intolerable pain: some failed of the purposed end: some other were found constant and perfect: one was drawn to the foul and filthy sacrifices, and dismissed as if he had done sacrifice, when as in very deed he had not: an other, when he had neither approached neither toutched aught of their detestable offerings, and such as were present affirmed that he had sacrificed, departed with silence, patiently suffering this thankless pickthank: an other half dead was borne away being thrown of them for dead: again there were some prostrate upon the pavement trailed & lugged all a long by the feet, & recounted for sacrificers: one reclaimed & with a loud voice denied that ever he sacrificed: an other lifted his voice and confessed himself to be a Christian, and gloried in the faith of that gladsome title: an other again protested that he had neither sacrificed, neither ever would do sacrifice. These were beaten on the face and buffeted on the cheeks, their mouths were stopped by the soldiers hands, an whole band was appointed for the purpose, which violently thrust them out at the doors. so the enemies of the truth triumphed if at lest wise they might seem to bring their purpose to effect, but their purpose prevailed not against the blessed martyrs of God, whose conflicts no tongue can sufficiently declare.   

CAP. FOUR 
Cap. 3. in the Greek.   
Of the persecution first raised by Veturius the captain against the Christian soldiers, at the beginning privily, afterwards openly.  
THere were many to be seen which bore singular good will and affection to the service of almighty God, not only in the time of persecution, but long before when peace prevailed. yet of late, I say of late at the first, the chief governor starting up as it were out of soaking drunkemesse leveled at the church privily and obscurely (since the time which run after the 
The policy of Satan's messengers.  reign of Decius & Valerianus) and waged battle with us not suddenly, but first assayed only the christians which were in camp. By this means he thought he could eassly snare the rest, if that first he conquered these. and here might you see many of the soldiers desirous to lead a private & solitary life, fearing they should faint in the service of almighty God. for when the captain (who so ever he was) first went about to persecute his host, and to try and sift as many as were brought unto him throughout every ward, and to give them in choice either to obey & enjoy their dignity, or to resist and of the contrary to be deprived: many of the soldiers which were of the kingdom of Christ, without any delay or doubt, preferred the faith of Christ before the favour and felicity they seemed enjoy. and now one or two of them very heavily not only contemned their dignities, but also endured bitter death for their constancy in the service of God. because that the captain as yet powered his malice by a little, & though he durst shed the blood of a few innocents, yet staggered he at the multitude of believers, fearing as it is most like, suddenly to give bettell unto all, and that universally. 
* Cap. 4. in the Greek.  but after that he took in hand more manifestly to persecute the church of God, it can not be told or expressed with tongue, how many, and what manner or sort of Martyrs were to be seen throughout cities and villages.   

CAP. V.  
A noble man of Nicomedia rend in pieces in the presence of many, the wicked Edict of the Emperor published against the Christians.  
ON of Nicomedia, no obscure person, but according unto the account of the world, of great nobility, who as soon as the edict against the churches of God was published in Nicomedia, being moved with zeal god wards and fervency of faith, took into his hands and tore in pieces the profane & most impious proclamation, pasted to an open & public post, in the presence of both the 
* Diocletian & Maximian.  emperors, 
* Galerius & Constantius.  & of him which among the rest was most honourable, & of him also which was the fourth person in the empire. & he which first practised this noble act, endured (as it is most like) the penalty of so bold an enterprise, retaining a valiant and invincible mind unto the last gasp.   

CAP. VI  
The martyrdom of certain courtiers in Nicomedia with others both there and in other places.  
ALl the renowned men that ever were either of the Grecians or Barbarians commended for noble prowess and fortitude, are not to be compared to the divine and famous martyrs of this our age, of them I speak who (together with Dorotheus) being the emperors pages, in chiefest credit with their Lords, and were no less unto them then dear and natural sons: yet counted they those comumelies, drudgeries, and new found torments for the truth in Christ, greater riches than the glory and pleasure of this present life. One of these for example sake, and the end he made I will declare, that the reader may conjecture by his hap, what befell unto the rest. One of the aforesaid Noble men was brought forth at Nicomedia into the open assembly, & enjoined to do sacrifice, who stoutly refusing, by commandment is hoist up on high; & his naked body all to be scourged, and the flesh rend in pieces with the lash of the whip, until he were overcome and yielded to their sacrifice. When that he had endured these torments, and persisted constant, and the bones say all bare, the flesh banished away: they power Vinegar mixed with salt, into the festered wounds, and bruised parts of the body. When he had overcome also these torments, and rejoiced greatly thereat, a greediron with hot burning coals is prepared, and that which remained of his body was laid thereon to be bruyled, a slow fire being made under to consume it by little and a little, lest that death quickly delivered him of his pain. So that they which had the charge of the fire would release him of no part of his pain, unless he promised to yield in the end to the emperors decree. But he holding fast his former opinion over came them, & yielded up the ghost in the midst of his torments. 
Peter the emperors page after sundry torments bruiled to death. Dorotheus hanged. Gorgonius was hanged. Anthimus. b. of Nicomedia beheaded A certain number beheaded. A certain company burned. A number drowned. The dead digged up.  So valiant as you hear was the martyrdom of one of the emperors pages, correspondent unto his name for he was called Peter. The things which happened to the rest were nothing inferior to these, the which according unto our former promise, we will leave untouched. adding only this to that which went before, how that Dorotheus and Gorgonius with many others of the emperors family after sundry torments ended their lives on the gallows, and bare away the garland of victory. At this time also was Anthimus bishop of Nicomedia beheaded for the christian faith, and with him a great multitude of martyrs. For I wots not how in the emperors palace at Nicomedia some part of the house was all a fire, and when the Christians were taken in suspicion to be the authors thereof, by the emperors commandment the whole troup generally of all the godly there at that time was executed, whereof some with sword were beheaded, some other with fire burned, where also by the secret & divine providence of God (as the report goeth) both men and women skipped and leapt into the flaming fire. another company the sergeants set in a boat and threw into the depth of the sea. The emperors pages, after their death decently buried, and resting in their graves were digged up, and by the commandment of their lords cast into the sea, lest any adored them in their sepulchres and took them for gods as they dreamt of us. and such were the practices in the beginning of the persecution at Nicomedia. but in a while after when that some in the region called Melitis, and again some other in Syria were found ready to rebel, the Emperor commanded all the pastors throughout every church to be imprisoned and kept in hold. The spectacle of the practices was so cruel to behold that it exceeded all that thereof may be spoken. Infinite multitudes were every where enclosed and the prisons 
All prisons were filled with Christians.  of old appointed & ordained for murderers, diggers up of sepulchres, and riflers of graves were then replenished with bishops, ministers, deacons, readers, and exorcists, so that there was no room in the prison for such as were condemned for heinous offences. Again when the former edicts had taken place, there followed others, by virtue of the which: such as sacrificed were set at liberty, and such as resisted were commanded to be tormented with a thousand kind of torments. Who is able here to number the multitude of all the Martyrs throughout all the world? specially in that they suffered martyrdom throughout Aphrick and among the moors, throughout Thebais and Egypt, throughout other cities and provinces.   

CAP. VII.  
The constancy of certain Martyrs, devoured of wild beasts in Palaestina and Phoenicia.  
WE have known divers of these to have flourished in Palaestina, again others in Tyrus of Phoenicia, whose infinite stripes, and in their stripes a marvelous constancy, and after their stripes their sudden bickering with ravening beasts, in their bickering their valiant courage in withstanding the force of fierce Libards, the rage of roaring Bears, the tusks of wild Boars, the woodness of Bulls burned with fire and seared with hot glowing iron, who will not be amazed to behold? at the doing of all which we were present ourselves and saw with our eyes the divine power of our saviour jesus Christ (for whose sake they 
Brute beasts spared such as men would not spare.  suffered these things) present and manifestly aiding these Martyrs, neither durst these ravening beasts of a long time draw nigh and approach unto the bodies of the blessed saints, but ranged about and devoured such as set them on without the ring, touching by no means among all the rest the blessed champions, though their bodies were bare, though they provoked them with the streatchinge forth of their hands, as they were commanded. And if some time violently they fell upon them, back again they recoiled, as if they had been repelled by divine power from above, which continuing a long time brought great admiration unto the beholders. When the first beast ranged above to no purpose, the second and third were let lose at the one, and the same martyr. the sufferance of those Saints was to be wondered at, & their constancy firm 
The constancy of young men.  and immovable in their fresh and green bodies. Then might a man have seen a young stripling under twenty years of age, standing still without any holding, stretching forth his hands in form of a cross, making earnest supplication unto God, with a settled and immovable mind, not wagging himself at all, or pointing any whither from his standing place, yea thought the bears and Libards, breathed out present death, and now as it were teared his flesh in pieces with their teeth. yet I wot not how as if their jaws had been glued together, they recoiled back again. 
Five Martyrs after sundry torments beheaded & thrown into the seas.  Besides this young man, ye might have seen others in number five, thrown at the feet of a fierce bull, which tossed into the air and tore in pieces with his horns such as stood without the ring. and left them as good as dead: only the holy Saints he had no power to hurt, with his furious and cruel threats, though he scattered the earth with his feet, and fanned the air with his horns, though he were provoked to fierceness with searing iron, and foamed out present death, yet by the divine providence of God he was pushed back. When that this beast could nothing prevail against the holy Martyrs, others were let lose, at length after sundry bitter torments and violence of wild beasts, all were beheaded, and in stead of still earth and quiet sepulchre, they swam in the surging waves of the seas.   

CAP. VIII.  
Of the martyrs in Egypt.  
THe like bickering had they of Tyrus in Egypt, the which they suffered for the service of God. 
Martyrs in Egypt maimed, racked, scourged, burned, drowned, beheaded, hanged, & famished to death.  then wouldst thou have marveled at their martyrdoms, suffered upon their own native soil where infinite both of men and women and children for the salvation procured by our Saviour jesus Christ, contemning this transitory life, have endured sundry kinds of torments. whereof some after maiming and racking, and scurging, & thousands other vexations (horrible to be heard of) were burned to ashes, others drowned in the seas, others manfully laid their necks to the block, others hanged on the gallows, some as heinous offenders, some other far worse, tied to the tree with their heads downward, and so long beset with a watch till famine had bereaved them of their lives.   

CAP. IX.  
The constancy of the Martyrs throughout Thebais.  
OUr pen can not sufficiently paint forth the punishments, and torments, endured of the martyrs 
Martyrs in Thebais their skins razed & scorched, tied by the on leg & their heads downward. Hanged upon boughs.  throughout Thebais, there bodies in stead of jagged hoofs used heretofore, had the skin razed all of, with rugged shells of sea fish, the women tied by the one leg were lifted into the air, and their heads downwards with a certain engine of wood, and there hanged all bare and uncovered, yielding unto the beholders, a foul, a filthy, a cruel and unnatural spectacle. again others ended their lives upon boughs and branches of trees. They linked together with certain instruments, the tops of the boisterous & mightier boughs, and tied them unto either of the Martyr's thighs, afterwards losing the boughs to speart & spring into their growing place, suddenly rend asunder the members of their bodies, for which purpose they invented this pain. all these mischiefs continued not a few days, or for a short space, but the term of many years. some time more than ten, some other time more than twenty were executed, one while not under 
10. Martyrs. 20. 30. 60. 100 Some burned. Some beheaded.  thirty, an other while wellnigh threescore. again at an other time an hundredth in one day of men, women, and very young children, after the bitter taste of sundry kinds of torments were put to death. We saw ourselves with our eyes, being then present at the execution, a great multitude, whereof some were burned, others beheaded, until the sword became blunt, and the tormentor wearied, so that others came in place and executed by turns. where we beheld also the noble cheer and countenance, the divine power and valiantness of mind, in such as builded their faith on jesus Christ our Saviour. as soon as the sentence was pronounced and judgement given upon the former, there stepped forth others and stood at the bar, protesting their faith and publishing themselves to be Christians, not fearing at all the bitterness of manifold and sundry torments but with invincible minds, laying their whole trust and confidence upon God, joyfully, merrily, and cheerfully took the last sentence of condemnation, singing Psalms and hymns and thanksgiving unto God, even to the last gasp. These were truly to be wondered at, but especially such as were renowned for riches, nobility, honour, eloquence, and Philosophy: yet preferred they before all these the piety and faith in our Lord & Saviour jesus Christ. 
Philoromus governor of Alexandria beheaded. Phileas b. of Thmuis, beheaded.  such a one was Philoromus governor of Alexandria of no small account, put in trust with weighty matters of the empire, being guarded after the Roman dignity and honour, with a troup of soldiers to his train, was daily sifted and examined. such a one also was Phileas Bishop of the people Thmuitae, a famous man for the politic government of his country, for the oversight of the public liturgies and study of Philosophy. these men though they were entreated of many their kinsfolks and otherwise their familiar friendas, of many the chief rulers and last of all of the judge himself, that they would tender their own case, that they would consider of their calling, that they would pity their wives and children: yet could not they for all the persuasion of such great personages be brought by preferring this present life, to contemn the faith of Christ, to renounce his laws, but with constant and Philosophical minds, yea rather divine, enduring all the threats and contumelies of the judge, ended their lives with the losing of their heads.   

CAP. X.  
The testimony of Phileas touching the constancy of the Martyrs of Alexandria and the cruelty of the enemies.  
IN so much that we have reported Phileas to be famous for his skill in profane literature, he shall witness both of himself and of the Martyrdoms of his time at Alexandria, declaring far more diligently than we use to do, writing unto the Thmuitans in these words: for as much as all these things are published in holy Scripture for patterns, examples & monuments 
Phileas b. of Thmuis writeth this epistle out of prison unto his flock.  for our learning: the blessed Martyrs which lived among us, lifting up the eye of the mind, and beholding with clear sight the universal God, settled their minds to endure any kind of death for the service and religion due unto God, and held fast their vocation, knowing that the Lord jesus for our sake took the nature of man upon him, to the end he might cut of wholly all sin, and aid us to enter into everlasting life. for he thought no robbery to be equal with 
Philip. 2.  God, but made himself of no reputation, taking on him the form of a servant, and was found in his shape as man. he humbled himself and became obedient unto the death, even the death of the cross. Wherefore the blessed Martyrs of God, reposed Christ in their breast, being desirous of more excellent gifts, endured not once but some of them twice all pain & punishments that could be invented, and all the threats of soldiers, practised against them either by word or by deed, with an invincible courage, excluding fear by reason of the fullness of 
1. joh. 4.  love. whose manhood and valiantness in all their torments what man is able with mouth to express? and because it was permitted & lawful for every man to torment them as him pleased best: some smite them with clubs and cudgels, some with sharp twigs, some with whips, some with leathern thongs, some other with whipcord. the spectacle was pitiful both for the variety of torment, the and superfluity of malice. some with their hands tied behind them were stretched a long & racked in every joint throughout the body, & as they hung and say in the rack, the tormentors were commanded to torment all their bodies over, neither plaguing them as thieves are commonly handled with the only renting of their sides, but they had the skins of their bellies, and of their shins, and of their eye lids razed all of, with rugged hoofs, with the talents and claws of wild beasts. some were seen to hang by the one hand at an hollow vault, and to endure that way far more bitter racking of the joints and members of the body. some were tied to pillars and their faces wrested quite kame for to behold themselves, their feet standing them in no steed, but they violently wagging by the weight and poise of their bodies were thus grievously tormented by reason of their stretching and squysing in bonds. this they suffered not only while they were examined and whilst the Precedent dealt with them, but throughout the whole day. and when that he passed from the former unto the latter, he gave his ministers charge to oversee them behind, if that peradventure any of them, being overcome with the grievous torments did yield. He commanded also that if any were in danger of death by reason of cold, that their fetters & bonds should speedily be released, and they to be laid on the ground, to be lugged and trailed all a long to gift them heat. they had not one sparkle of compassion on us, but thought of duty they should thus be affected & furiously rage's against us, as though we had been no living creatures. wherefore our adversaries invented this second pain and added it to the former punishments. after stripes they were laid in the stocks, and their feet stretched four spaces or holes asunder, so that of necessity they must lie on their backs having no feeling of their bodies by reason of the wounds which the stripes printed in their members. others being thrown a long upon the pavement, lay powdered in the dust, in extreme pain, a more piteous and lamentable spectacle unto the beholders than the torment itself, bearing in their bodies divers wounds diversly invented. The case lying thus: some died in torment & confounded the adversaries with their patience. some half dead and shut in prison, after a few days died of their pain. the rest by careful provision were comforted, and after certain continewance of imprisonment became more constant. when they had given them in choice, either to touch the detestable sacrifices, and so be at ease & enjoy among them their cursed liberty, or not to sacrifice & change life for death: with all speed voluntarily they embraced death. for they were skilful in those things which concerned them in holy Scripture. he that sacrificeth to strange gods (saith he) 
Deut. 4. Exod. 20.  shallbe rooted out from among the people: and thou shalt have no other Gods but me. such are the words of a true Philosopher and godly Martyr, which he wrote from prison to his parishioners afore the judge pronounced the sentence of condemnation upon him, rehearsing unto them that state he stood in, provoking them to march forwards, and to hold fast the profession of faith in Christ after his death which then was at hand. but to what end do I use many words, and allege the conflicts of the blessed Martyrs throughout the world, invented one after an other specially of them which were pursued to death, not after the public laws, but with deadly hatred.   

CAP. XI.  
How a whole city in Phrygia with the inhabitants thereof was burnt to ashes and of Audactus the Martyr.  
WHen the soldiers had besieged a whole city in Phrygia, inhabited of Christians, and compassed in, both men women and children, which called upon the name of the Lord, 
An whole city burned.  they set all a fire and burned them to ashes. For with one consent all the inhabitants thereof, the Lieutenant, the captain, the whole Senate, & the people every one protested themselves to be Christians, and could by no edicts be brought to adore Idols or carved images. And an other also there was, renowned for Roman dignity whose name was Audactus, by lineage 
Audactus martyred.  coming of a noble house in Italy, and for all his virtues in great credit with the Emperors, so that he governed with great wisdom & uprightness the common wealth and weyghtiest matters of the empire: but above all he was famous for religion and saith in Christ, so that in the administration and governing of the common wealth he endured torment and was crowned with martyrdom.   

CAP. XII.  
Of the regions and countries where the Christians were martyred, and the sanadgnesse of tyrannic all he at hen towards the faithful.  
TO what end shall I by name recite the rest, or rehearse the maltitude of men, or describe the sundry torments of famous Martyrs? whereof some were beheaded, as it happened in 
Martyrs in Arabia. Cappadocia.  Arabia: some tormented with the breaking and bruysing of their legs, as it happened in Cappadocia, some hanged by the feet and their heads down ward, with slow fire set under & smothered to death with choking smoke, as it happened unto the brethren in Mesopotamia: some 
Mesopotamia. Alexandria. Antioch.  others had their nostrils slit, their ears bored, their hands maimed, their members and parts of their bodies drawn asunder and unjointed, as it happened at Alexandria. to what end shall I furbushe the memory of them which were burned at Antioch, hot burning coals laid under, not quickly to dispatch them, but with linger pain to torment them. & of others which chose rather to burn their hands then they would touch their abominable sacrifices, the experience 
Some dispatched themselves rather A matron of Antioch together with her 2. daughters drowned them selfs rather than their bodies should be abused of the tormentors.  whereof some going about to avoid, before they were apprehended and fallen into the hands of their adversaries, threw themselves down headlong from the top of houses, & thought better so to prevent death then to sustain the torments of their malicious enemies. A certain matron also, renowned for her virtue and integricie of life, among all them of Antioch, famous for her wealth and substance, her noble lineage, and estimation had brought up two daughters, that were virgins in the fear of God, which passed all other in brightness of beauty and youthly comeliness. These, because they were greatly spited and envied, for all that they hid themselves they were found out, and when that at length with much ado they understood of their being among foreigners, they cited them to appear with speed at Antioch in their proper persons, and beset the place of their abode with a band of soldiers compassing them as it were with a net. This matron seeing herself and her daughters plunged in great peril, by no means possibly to be avoided, pondered with herself the punishments ensuing, and that which was most grievous of all, the abusing of their bodies: she admonished in no wise to be suffered, no, not once to sink into their ears, and said further: that if they committed their souls as bondslaves unto Satan, it were a thing more intolerable than any death or destruction, yet there remained one remedy for all, and that said she was to fly unto the Lord for refuge. After deliberation, with uniform consent they laid down what was to be done, they appareled themselves gorgeously and took their journey towards Antioch. In the midst of the way, when their guard severed themselves, as about to serve nature, they cast them selves unto the flood that slided thereby and drowned themselves. These heathen Idolaters threw 
The Ethnics drowned 2. virgins of Antioch. Martyrs in Pontus.  into the sea an other couple of Antiochian virgins, renowned for all virtues, true sisters, of noble lineage, of good life, of tender years, of goodly beauty, of honest minds, of godly conversation, of wonderful disposition, as though the earth could no longer bear them. such were the tragedies at Antioch. In Pontus they suffered horrible punishments to be heard of, whose fingers of both hands were pricked under the tender nails, with sharp quills: others had hot buyling lead poured on their backs, the most necessary members of their bodies maimed: others endured shameful, intolerable, and such torments as may not be told, in their privy members, and in the secret bowels of their bodies, such as these noble and counted lawful judges excogitated, for tokens of their sharp wit, and deep wisdom. Daily also they found out new torments, contending one with an other who could excel in spiteful inventions and additions of torment. this calamity was extreme and out of measure cruel. And when as thenceforth they despaired of increasing their mischief, and now were wearied with slaughter & gotten their fill of bloodshed, voluntarily they mitigate their rage they practise courtesy, their pleasure (for sooth) is henceforth to punish with death no longer. It is not 
The Ethnics pulled out the right eyes, seared the empty place, sawed of the left leg of the Christians, seared their hams, condemned them to the mine pits: all this they counted a gracious pardon.  requisite (say they) that the cities should be stained with blood, ishuing out of our own bowels, that the most noble empire of the Caesars should be blemished & defamed with the title of cruelty, the emperor himself being well known for clemency & benignity, yea rather the gracious goodness & clemency of the emperors highness is to be stretched forth and enlarged towards all men, that they be no more punished with death. They deemed their cruelty assuaged and the emperors clemency to shine in that they commanded our eyes to be plucked out, and the left leg to be unjointed such was their clemency and mitigated cruelty towards us. Wherefore by reason of this cruel curteste it may not be told what number & infinite multitude of men having their right eyes pulled out, and the empty places seared with hot burning irons, their left legs sawed asunder in the hams and seared likewise: were condemned to the quarries and mines throughout the provinces, to the digging of metals, not for commodity and profits sake, but for affliction and misery. And besides all this they were led forth to sundry kinds of torments which may not be rehearsed, whose valiant acts also can not be described. when the holy Martyrs shined thus throughout the world in these their afflictions the beholders wronded at their patience and noble courage, neither without cause, for they expressed and showed forth unto the world special and manifest signs of the divine and unspeakable power of our Saviour, working by them. it were to long yea unpossible to number them all by their names.   

CAP. XIII.  
Of the famous Bispops and ministers that were martyred.  
touching the chief rulers of the Churches, and them which were crowned Martyrs in the most famous cities: Anthymus bishop of Nicomedia, was beheaded & crowned the first martyr 
Anthymus b of Nicomedia beheaded.  registered in the catalogue of the saints in the kingdom of Christ. Of them which suffered at Antioch Lucianus minister of that congregation, leading a virtuous life, preached at Nicomedia 
Lucianus a martyr. Tyrannion b. of Tyrus was drowned at Antioch. Zenobius of Sidon scourged to death. Silvanus. b. of Emisa torn of wild beasts. Silvanus. b. of Gaza beheaded. 39 Beheaded Peleus and Nilus. b. of Egypt burned. Pamphilus. Peter. b. of Alexandria.  in presence of the emperor the celestial kingdom of Christ, first unto us in exhortation by way of Apology, afterwards in writing unto the posterity. the most famous martyrs of Phoenicia were the godly pastors of the reasonable flock of Christ: Tyrannion bishop of Tytus, Zenobius minister of Sidon, and Silvanus' bishop of Emisa, who together with others in Emisa was thrown to feed wild beasts, and is received unto the company of martyrs. The other two, both at Antioch glorified God by their patient deaths: Tyrannion buried in the bottom of the seae, and Zenobius an excellent physician, after scurginge & bitter torment died most constantly. Among the martyrs in Palaestina Silvanus by shop of the Churches of Gaza was beheaded together with nine and thirty others which were committed to the mine pits in Phaenos. In Egypt Peleus and Nilus' Egyptian bishops were burned to ashes. And here let us remember the renowned pillar of the parish of Caesarea, Pamphilus the elder, & the most famous martyr of our time. Whose life and noble acts we will at time convenient declare. of them which at Alexandria throughout Egypt & Thebais suffered martyrdom, the most famous was Peter bishop of Alexandria a pattern of piety in Christ unto the godly pastors, and together with him Faustus, Didius and Ammonius, ministers and perfect martyrs of Christ. Also Phileas, Hesychius, Pachymius and Theodorus bishops of the churches in Egypt: and besides these infinite other famous men, whose names are well known in the congregations through out the region. It is not our drift to describe the conflicts of such as strived throughout the world (we leave that for others) neither exactly to paint forth unto the posterity all that happened: but only the things we saw with our eyes and were done in our presence.   

CAP. XIIII.  
The state of the Roman empire before and after the persecution. and of the reign of Constantine.  
Unto that which went before I will annex the recantation or dissanullinge of the things practised against us yea from the beginning of the persecution, which I suppose very profitable for the reader. before the the Roman empire waged battle against us, in the space 
As long as the Emperors did not persecute the church, so long did their empire prosper.  the emperors favoured us & maintained peace, it may not sufficiently be declared, how prosperously the common wealth flourished & abounded with all goodness, when as the chief magistrates of the public weal passed the tenth & the twentieth year in solemn feasts & celebrated gratulations in times of most gorgeous & glorious renown, with constant & immovable peace. when as there empire after this sort increased without offence, & daily was enlarged, they had no sooner removed peace from among us, but they stirred up such battles as cold not be reconciled. not fully two years after this whurlyburly, there was such a change happened unto the whole empire which turned all upsid down. 
* Anno Domini. 307. (Euseb. Chronic.) Diocletian together with Maximian having reigned 20. years, deposed themselves and lived a private life Constantius and Maximinus rule the Empire. Constantius dieth at york in England Anno Domini. 310. Constantinus magnus was proclaimed emperor Anno Domini. 311.  for no small disease overtook the chief of the foresaid emperors & bereaved him of his wits, wherefore together with him which was second person in honour he embraced the popular & private life. these things then being not fully ended the empire was with all divided into two parts, the which was never remembered to have come to pass before that time. not long after Constantius the emperor, passing all other throughout his life time, in clemency & goodness towards his subjects, singularly affected towards God's word, ended according unto the law of nature, the common race of his mortal life, leaving behind him his natural son Constantinus, emperor & Caesar to supply his room, & was first referred of them into the number of the Gods, enjoying after his death all imperial honour & dignity due to his person. In his life he was the most benign and of most bountiful suffrayghtie among all the emperors. who alone of all the emperors in our time governed most graciously & honourably during the whole term of his reign, showing humanity and bountifullness unto all men, no partaker by any means, with any presumptuous sedition raised against us, he guarded the godly about him in security without sentence of guilt, & without all contumely, he destroyed no churches, he practised no impiety that might be prejudicial unto our religion, he obtained a blessed life and an end thrice happy, he being emperor alone ended this life both gloriously & peaceably, in presence of his natural son and successor, who also was most prudent and religious. His son Constantness, being proclaimed full emperor and Caesar by the army, and long before by God himself the universal king, became came a follower of his father's piety in Christian religion. And such a one was he. But Liconius while these things were a doing, by common consent of the potentates was also created emperor and Augustus. Which thing grieved Maximinus very sore, who unto that time was alone called Caesar of all men, who also being tyrannically disposed, violently of his own mind invaded the empire and entitled himself Augustus. And being attainted of treason, and found to have conspired the death of Constantinus, and after deposition to have aspired again unto the imperial sceptre: died a most shameful death. He was the first whose titles, pictures withal that seemed to show forth his honour were overthrown for no other than the arms of an emperor that was most profane and impious.   

CAP. XV.  
The dissimuled love of Maxentius towards the Christians, his horrible 
Cap. 14. after the greek.  offences and cruelty  
HIs son Maxentius which exercised tyranny at Rome, in the beginning of his reign 
Maxentius the son of Maximinus a tyrant of Rome. Flattery. Cruelty. Lechery.  dissembled our faith egregiously, creeping into credit by flattering of the people of Rome, and therefore he commanded his communality to cease from persecuting of the Christians, whereby he might pretend a show of piety and seem tractable & more benign than his ancestors' were before him. but in process of time he was not in deed found the same which men took him for and hoped he would be, for he fell into all kind of enormities, omitting no heinous offence, bow detestable and lascivious soever it were, unassayed. committing adultery & all kind of lewd wantonness, sending home again unto their husbands the loving spouses and lawful wives, taken from them by force, when he had ignominiously abused them. and these presumptuous practices he exercised not only upon the obscurer sort, but dealt this opprobriously with the most renowned of the Roman senators. Wherefore all both high primates and inferior people, trembling for fear of him, were oppressed with his intolerable tyranny, yet neither 
Tyranny.  by silence neither by suffering this grievous setuitude, cold they be free, from the bloody slaughter and imbrued murder of this tyrant. upon light occasions sundry times delivered he the people unto the soldiers, which were in compass to be slain, and an innumerable multitude of the Roman people in the mids of the city he offered to the sword and spears, not of Barbarians and Scythians, but of his own proper soldiers. It may not be recited what slaughter of senators he 
Extortion.  procured, craftily seeking after their substance, of whom an infinite number he executed for sundry causes and feigned crimes. this was the drift and mark this mischievous tyrant shot at. he 
Sorcery. Inchauntement.  applied himself unto the study of Magical arts. for enchantment he opened and ripped the bowels of burdened women great with child, he searched the entrails of new borne babes, he slew lions, and after a secret manner conjured devels and endeavoured to withstand the wars then approaching. for he fully determined with himself to be crowned conqueror by means of these arts. This Maxentius therefore practicing tyranny at Rome oppressed the commonalty 
Famine called by Maxentius.  with such heinous offences as may not be told, so that they were pinched with so great penury of necessary victaile, as the like can not be remembered in this our age to have happened at Rome   

CAP. XVI.  
The cruel behaviours of Maximinus in the East and of Maxentius at 
Cap. 15. in. the Greek.  Rome and other where in the west.  
Maximinus' the Casterne tyrant of a long time behaved himself to the end he might conceal 
Maximinus' hypocrisy  his malice against his brother and his hid friendship towards the Roman tyrant, but in the end he was espied and suffered punishment due to his desert. It was wonderful to see how that he committed things a like and correspondent unto the practices of the Roman 
Superstition.  tyrant, nay he far passed him in malice and mischief. The chiefest enchanters & magicians were in greatest credit with him, and because he was a man very timorous & wonderfully rooted in superstition, he highly esteemed of the erroneous worship of Idols and devils. without soothsaying & answers of Oracles he durst not moan, no, as it is commonly said, not the breadth 
Persecution.  of a nail, for which cause he persecuted us without intermission and more vehemently than his ancestors before him. he erected temples throughout every city, the Idolatricall worship of 
idolatry.  long time defaced and overthrown he carefully restored again, and published by edict that Idol priests should be ordained, throughout all countries and cities. beside this he appointed 
enchantment.  in every province one for high priest of such as were counted famous for politic affairs being also able with decency to execute that function, whom he furnished with a great train and guard of soldiers. To be short he privileged all enchanters, recounted godly and taken for Gods themselves, with primacy, dignities, and chiefest prerogatives. He went on still and oppressed, not on 
Oppression.  City or region only, but whole provinces under his dominion, exacting gold and silver and sums of money, and vexed them with grievous proclamations, on penalty ensuing after another. The wealth and substance which his progenitors had gathered before he took in great 
Prodigality.  heaps of treasure and great sums of money and bestowed it upon his flattering parasites. He was so drowned with over much wine and drunkenness that among his cups he would 
drunkennesss.  be stark mad and besides himself, and often times being tipsy commanded such things, whereof afterwards being restored to his former sobriety it repented him. He gave place to no man for surfeiting and superfluity, but made himself ring leader of that vice, unto all that were 
Surfetinge.  about him both Prince and people. He effeminated his soldiers with all kind of delicacy and lasciviousness. He permitted his presidents and captains to practise ravenous extortion, and poulinge of his subjects, whom he entertained as fit companions of his foul and shameful tyranny. To what end shall I rehearse his unchaste life? Or recite the adulteries he committed? He cold pass no City where he ravished not wives, and deflowered not virgins. And in 
Lechery. The tyrant cold not overcome the Christians.  these things he prevailed against all sorts of people the Christians only excepted which contemned death and despised his tyranny. The men endured burning, beheading, crucifyinge, ravenous devouring of beasts, drowning in the seae, maiming and broiling of the members, goring and digging out of the eyes, mangling of the whole body, moreover famine and imprisonment, to be short they suffered every kind of torment for the service of God, rather than they would leave the worship of God, and embrace the adoration of Idols. women also not inferior to men through the power of the word of God, put on manly courage, whereof some suffered the same torments with men, some attained unto the like masteries of virtue, other some drawn to be abused, yielded sooner their life unto the death than their bodies to be defiled. For when as others by reason of the tyrant's adultery were polluted a Christian matron of Alexandria, 
A chaste matron of Alexandria confounded the tyrant wherefore she was exiled and her goods confiscated.  both noble and renowned alone over came the lecherous and lascivious mind of Maximinus with the presence of her manly courage. This woman for many things was highly esteemed, for riches, for kindred, for learning, yet preferred she chastity before all. Whom when he had earnestly entreated, yet could not find in his heart to put her to death which otherwise was already prepared to die, being moved more with lust then with anger, exiled and deprived her also of all her substance. And infinity other matrons not abiding, no not the hearing of the threats of abusing their bodies, done by the precedents of every particular nation, endured all kind of punishments, torments and deadly pains. These are in deed to be wondered at, but in greater admiration, is that most noble & most chaste matron of Rome to be had in respect of all the rest, against whom the Roman tyrant Maxentius, (lively resembling Maximinus) went 
A matron of Rome slew herself rather then Maxentius should abuse her.  about to rage. When that she understood the ministers of tyrannical lust to be at hand, and her husband (she being a Christian) though he were a Roman magistrate, to be in hold among them, and for fear of execution to have consented thereunto she craved a little leisure, as if she went to trim herself, and entering into her chamber and there being alone she run upon a naked sword and dispatched herself, so immediately by her death she bequeathed her carcase un to the tyrants bawds, and by this act of hers, sounding and piercing more than any shrill voice, she pronounced and printed in the minds of all mortal men both present and to come: that among the Christians alone virtue can with no money be overcome, neither be destroyed with any kind of death. This so great a burden of impiety was brought into the world at one, and the same time by two tyrants which held East and west. If any seek out the cause of these so 
The cause of the worlds calamities was the persecution of the christians.  great mischiefs, who will doubt to assign the persecution raised against us for cause thereof, specially in as much as this confusion finished not before the Christian liberty was first restored. for during the term of these ten years persecution, there wanted them nothing, which might tend to mutual hatred, or civil dissension. The sea was beset with ships, and therefore innavigable, neither was it possible from any place, for any man to arrive and take land, but he should he sifted with all kind of punishments, his sides scourged, and himself tried with sundry torments, whether he were not sent from the enemy as a spy, & in the end he was either hanged or burned. moreover there were prepared for the purpose, targets, breast plaits, darts, spears, with other warlike armour, galeyes also and other ordinance for ships, were heaped in every place, neither waited any man for any other then daily invasion by the enemy. after these things ensued famine & pestilence, of the which we will entreat hereafter when fit opportunity is ministered.   

CAP. XVII.  
The end of the persecution and the final confusion of the tyrant. 
Cap. 16. in the Greek.   
SUch things had they prepared during the whole time of persecution, which in the 
* Anno Domini. 320.  tenth year by the goodness of God wholly ceased, yet after the eight year it began somewhat to slack & relent. for after that the divine and celestial grace of God beheld us with a placable and merciful countenance, than our princes, even they which heretofore warred against us, after a wonderful manner changed their opinion, song a recantation, and quenched that great heat of persecution, with most benign and mild edicts and constitutions published every where in our behalf. The cause of this was not the humanity or compassion (as I may so term it) or benignity of the princes, being far otherwise disposed (for they invented daily more and more, grievous things against us, successively unto that time, they found out sundry sleights and new puniments one after an other) but the apparent countenance of the divine providence reconciled unto his people, withstood the power of mischief and quelled the author of impiety, and the worker of the whole persecution. And yet according unto the judgement of God it was behovable that these things should come to pass, yet woe unto them (saith the Lord) by whom offence doth 
Math. 18. Luk. 17. God plagued Maximinus the tyrant lying at Tarsus, so that he was in a lamentable plight.  rise. Wherefore a plague from above lighted on him, first taking root in his flesh, and afterwards proceeding even unto his soul. there rose upon a sudden in the secret parts of his body an impostume or running sore, afterwards in the lower parts of his priveyties a botchye corrupt bile, with a fistula, whence issued out corrupt matter, eating up the inward bowels, and an unspeakable multitude of louse, swarming out & breathing a deadly stench, when as the corpulency of the whole body through abundance of meat, before the disease came, was turned into super fluous grossness, and then being grown to matter, yielded an intolerable and horrible spectacle to the beholders. Wherefore of the physicians, some not able to digest that wonderful noisome stench were slain: some other (by reason of the swelling throughout the body, there remained no hope of recovery) being not able to help at all with their physic, were cruelly executed themselves.   

CAP. XVIII.  
An Edict in the behalf of the Christians the which adversity wrested 
Cap. 17. after the Greek.  from Maximinus.  
AT length being thus tormented and lying in this miserable plight, he began to ponder with himself the rash enterprises he had practised against the holy worshippers of God. Wherefore returning unto himself, first he confesseth his sins unto God, whose power reacheth over all. next calling unto him such as then were in compass, he gave commandment that with all speed they should relent and cease from persecuting of the Christians: that by the decree and commandment of the emperor they should build again their churches: they should frequent their often conventicles: they should celebrate their wont ceremonies and pray for the life of the emperor. and immediately that which by word he commanded was in deed brought to pass. The proclamations of the Emperor were published throughout the cities, and 
The Edict of Maximinus in the behalf of the Christians. the which his sickness con strained him to proclaim * In steed of Constantinus some do read Constantius which I find not in the greek.  a recantation of the practices prejudicial unto us contained in this form: The Emperor Caesar, Galerius, Maximinus, puissant, magnificent, chief Lord, Lord of Thebais, Lord of Sarmatia, five times conqueror of Persia, Lord of Germany, Lord of Egypt, twice conqueror of the Carpians, six times conqueror of the Armenians, Lord of the Medes, Lord of the Adiabeni. twenty times tribune, nineteen times general captain, eight times Consul, father of the country, proconsul. And the emperor Caesar, Flavius, Valerius, Constantinus, virtuous, fortunate, puissant, noble, chief Lord, general captain and tribune fivetimes, Consul father of the country, proconsul. Among other things which we have decreed for the commodity and profit of the common wealth, our pleasure is first of all to order and redress all things according unto the ancient laws and public discipline of the Romans & withal to use this proviso that the Christians which have forsaken the religion of their ancestors should be brought again to the right way. for after a certain humour of singularity such an opinion of excellency puffed them up, that those things which their elders had received and allowed they rejected and disallowed, devising every man suchlawes as they thought good, and observed the same, assembling in diverse places great multitudes of people. wherefore when as our Edict was proclaimed, that they should return unto the ordinances of their elders, diverse standing in great danger felt the penalty thereof, and many being troubled therefore, endured all kinds of death. and because we perceive many as yet to persist in the same madness, neither yielding due worship unto the celestial Gods, neither regarding the God of the christians, having respect unto our benignity and godly custom, pardoning All men after our wont guise, yea we thought good in this case to extend our gracious and favourable able clemency, that the Christian may be tolerated again, and that they repair again the places where they may meet together. So that they do nothing prejudicial to public order & discipline. we mean to prescribe unto the judges by an other epistle what they shall observe. Wherefore as this our gracious pardon deserveth, let them make intercession unto their God, for our health, for the common weal, and for themselves, that in all places the affairs of the public weal may be safely preserved, & that they themselves may live securely in their proper houses. These things after our ability we have translated in this source out of the Roman language into the greek tongue. Now have we duly to consider of those things which ensued and followed after.  

The censure of the Translator touching the chapters which follow until the end of this. 8. book. Being found in the greek copy as a fragment whose author was unknown.  
ALl that which followeth until the end of this eight book. I have found in the greek copy, distinguished from the 18. chapters, which went before: Not divided into chapters, as the rest was, but lying confusely for a suspected work, whose author was not known. When that I had translated bit hereto & perceived that the latin interpreters rested here: I perused by myself the whole fragment, to see whether I could gather any just cause to the contrary, but that it should be turned to English: I found the doctrine sound, the history pleasant, the style artificial, and far more curious then in the former books. The phrase savoured of the latin, (and no force for Eusebius was well seen in both) the periods long, though not often used throughout his histories, yet in others his works very rife and common. Though this fragment be found more curious and artificial, than the rest: no marvel at all, for men's gifts do not serve them at all times alike. If this rule were observed, & poised in the balance void of all parciality there would not be so many pieces, so many tracts, & so many learned works of ancient writers, contemned and renounced, by reason that the phrase in some point seemeth to differ or fall from the wont grace. The learned clerk Antony Guevarra was used to say: that at some times. & at some exercises, his memory would be so ready, his wits so fresh, and his skill so excellent, that he could divide a hear, & sweep a grain: at other times he wished to himself not only five, but ten senses, which we commonly callwitts. Some things there are to be misliked wit hall in this fragment, first that it is out of order placed: next that there are sentences and periods, written by Eusebius in the former. 18. chapters repeated in this fragment. touching the repetition he that is acquainted with Eusebius will confess: that oftentimes in many places he repeateth one thing, though not upon the self some occasion, neither in the self same order, neither with the same words. he hath made mention of his book of martyrs & of the books he wrote of the life of Phamphilus almost in every book. he reporteth the self same martyrdoms in diverse books and sundry places. as for the placing no marvel at although it be out of order, Eusebius published not his own history but left it with his familiars. Alexander bishop of jerusalem gathered bear and there, the scattered works of the ancient writers, copied them not as the authors wrote them, but as he found them, and chained them in the library at jerusalem. Origen compiled into one volume the translations of the old testament and published them in such sort as pleased him best. Pamphilus' martyr builded a library at Caesarea, and gathered the works of Origen and other writers placing them as he thought good. Eusebius confesseth that in Caesarea he made indices unto the aforesaid writers altering the titles, changing the inscriptions, correcting their order, & fitting their place: sso it may be that the gatherer of Eusebius works dealt with his histories not placing this fragment where Eusebius left it. But of mine own part (not minding to conceal any thing from the reader here I found it in greek and hear I leave it in English. The reasons which move me that it is Eusebius, doings are these. first in this fragment he numbereth the months after the Grecians as cap. 20. 21. 26. 
1.  28. Zanthicus, Desius, Dius, Dystros, Panemus, Apellaeus, Audinaeus, Peritius, etc. so hath he done in sundry other places of his works & namely ca 3. of this. 8. book. Secondly the author of this fragment was 
2.  in Palaestina & saw with hic eyes the martrydoms suffered at Caesarea, and other places he was (cap. 22.) in the company of Apphianus, in one house with him at Palaestina a little before he suffered. He saw (cap. 27.) the miracle at Caesarea when the posts, and stones in the street, sweat drops of water. He saw and heard cap. 30. john the martyr, who was a blind man, preach and expound the Scriptures with great commendation. This reason is confirmed by that which Eusebius wrote in the 3. cap. of this 8. book, where he sayeth. It is not our drift to describe the conflicts of such as strived throughout the world (we leave that for others) neither exactly to paint forth unto the posterity all that happened: but only the things we saw with our eyes and were done in our presence. Thirdly the author of 
3.  this fragment was a familiar friend of Pamphilus the martyr, he writeth of him cap. 25. thus: Of which number was Pamphilus, of all my famillars, my dearest friend. And cap. 29. be extolleth him unto the skies. Saint jerom writeth, that because of his familiarity with Pamphilus he was called Eusebius Pamphilus. Fourthly the author of this fragment, as it is cap. 29. wrote the life of Pamphilus 
4.  in. 3. books, so hath Eusebius confessed of himself in sundry places, and Saint jerom, in his life writeth the same of him, wherefore Eusebius was the author of this fragment. Fiftly the said author 
5.  cap. 19 maketh mention of that, which Eusebius wrote cap. 14: and cap. 30. he maketh mention of that which Eusebius wrote cap. 2. as written by himself, therefore it is like Eusebius wrote this fragment. The sixth reason that moveth me to annex this as part of the book, is the shortness of the book, for 
6.  if we end at the 18. chapter where the fragment beginneth, the book may seem to be no book but rather an entrance or beginning of a book. Eusebius in the beginning of this. 8. book cap. 2. promised to write of martyrs, thinkest thou Gentle reader, that he would be so brief, and make so short a treatise, where occasion was ministered to write not one book only but rather. 3. books, if he were disposed (omitting nothing as he promised li. 1. ca 1. touching the martyrs of his time) to write of all the martyrdoms suffered under Diocletian, Maximinian and Maximinus. Last of all this fragment endeth in very 
7.  good order. He promiseth to discourse of Maximinus the tyrants recantation, the which Eusebius performeth in the book following. For look how the. 8. book endeth, with the same the. 9 beginneth. Therefore Eusebius was the author of this fragment.    

CAP. XIX.  
How the. 4. emperors Diocletian, Maximinian, Maximinus & Constantius ended their lives.  
THe author of this former edict not long after his foresaid confession being rid of that his lamentable 
Maximinus' his practices  plight, departed this life. He is reported to have been the chief author of the cala mity which befell unto the christians during the time of persecution: & a good while ago, before the whurly burly raised by the rest of the emperors, to have gone about to pervert the christians which lived in warfare, but above all, such as were of his own family: to have deprived some of their martial dignity & renown: to have encreated some others reproachfully without all shame. Moreover to have persecuted some of them to the death, and last of all to have provoked the other his fellow emperors to persecute all christendom, the ends of which emperors, if that I passed over with silence, I should greatly offend. The empire being divided into four parts, four several princes bearing rule: they two which were first proclaimed emperors, and prefer red in honour before the rest, having not reigned fully two years after the persecution, deposed themselves (
* Cap. 14. Diocletian the Emperor pined & wasted away with diseases unto his end. Maximinian the emperor hanged himself. Maximinus' tormented to death. read cap. 17. Constantius died godly.  as we have said before) & led thence forth the rest of their lives, privately after the vulgar sort of men, having such an end as followeth: the first having gotten the chief honour due to the imperial sceptre & primate by creation, after long, great & grievous diseases consumed & wasted away by a little & a little & so died. The second, secondarily ruling the empire, being privy in conscience to many his lewd & mischievous practices committed in his life time, hanged himself by the procurement of a wicked spirit which led him thereunto. The later of them two which immediately succeeded these, whom we have termed the author & ringleader of the whole persecution, suffered such torments as we have mentioned before. Constantius who went before him by virtue of his prerogative in the imperial dignity, being a most mild & courteous emperor (as I said before) led a worthy life, during his whole reign, not only because that in other things he behaved himself most courteously & most liberally towards all men: but also in that be was no partner with the enemy in the persecution raised against us, nay rather he maintained & preserved such as were of the godly under his dominion. he neither rifled neither destroyed the holy churches, neither practised any other mischief prejudicial to the christian affairs, he obtained an end both blessed & thrice happy, he alone in his kingdom to the comfort of his natural son & successor in the empire, a prince in all things both most sage & religious, enjoyed a noble & a glorious death. His son forthwith entering into 
Constantinus.  his reign, was by the soldiers proclaimed chief emperor & Augustus, who imitated & that diligently his father's steps as a pattern of piety to the embracing of christian religion. such an end at several times had the aforesaid four emperors. of the which, he alone mentioned a little before together with others his imperial associates published unto the whole world by his written edict. the aforesaid confession.   

CAP. XX.  
Of the martyrs in Palastina.  
IT was the ninetenth year of Diocletians reign and the month Zanthicus, the which the Romans 
Anno Domini. 306.  call April, the feast of Easter then drawing nigh, Flavianus being governor of Palaestina, when the emperors edicts were every where proclaimed, in that which it was commanded that the churches should be destroyed, that the holy scriptures should be burned, that such as were of credit should be contemned, that such as led a private life if they retained the christian profession should be deprived of their freedom. & such were the contents of the first Edict. but in the proclamation which immediately followed after it was added that the pastors throughout all congregations should first be imprisoned, next withal means possible constrained to sacrifice. to be short the first of the martyrs in Palaestina was Procopius who before he had been any while imprisoned, stepping forth 
Procopius beheaded.  at the first jump before the tribunal seat of the precedents, & being commanded to do sacrifice unto their gods, made answer: that to his knowledge there was but one only God, to whom, (as the self same God had commanded) he was bound of duly to sacrifice. And when as they commanded him to offer sacrifice for the prosperous state of the four emperors, he recited a certain verse out of a poet which pleased them not, for the which immediately he was beheaded the verse was this:  Not many Lords avail us here, let one bear rule and reign. 
This was the first spectacle exhibited at Caesarea in Palaestina the eight day of the month Desius before the seventh of the Ideses of june called of the Romans the. 4. day of the Sabbath. After him there suffered many of the inhabiters of the same city, & of the chief governors of the ecclesiastical affairs, who endured & that cheerfully most vitter torments, & gave the adventure of most valiant enterprises. other some fainting for fear were quite discouraged at the first. all the rest tried the experience of sundry torments. one scurged from top toe, an other wrested until that his ribs broke a sunder in the squising bonds, by reason whereof it fell out that some had their hands struck of, & thus together they enjoyed such an end as befell unto them according unto the secret wisdom & judgement of God. one was led by the hand & lugged to the altar, & his hands violent stretched to touch their detestable sacrifices, & in the end let go for a sacrificer. an other when that he had neither approached neither toutched, & such as were present affirmed that he had sacrificed, departed with silence. one being half dead was borne away being thrown of them for dead, the same was tormented with bonds & reckoned among the sacrificers. an other lifted his voice & protested that he had not yielded at all, the same was beaten on the mouth & constrained to keep silence, by the force of many hands which stopped his breath & violently excluded him when he had not sacrificed at al. & so it pleased them well, if at least wise they might seem to bring their purpose to effect, but for all their mischievous devices the blessed martyrs of God only bore away the victory. again the seventeenth day of the month Dius, after the Romans the fifteenth of the kalends of December, Alphaeus 
Alphaeus beheaded. Zachaeus beheaded. Romanus first had his tongue pulled out, next tormented & clapped in prison, last of all in prison stifled to death  and Zachaeus, after they had been lashed with whips & mangled with razors, after racking and grievous torments therein, after sundry questions demanded of them, after they had lain in the stocks many days and many nights, their feet stretched four spaces asunder, last of all when they had freely confessed and boldly pronounced that there was but one only God, & one king & captain over all jesus Christ (as if herein they had uttered blasphemy or treason) they were in like manner beheaded even as the martyr mentioned a little before. Moreover the history touching Romanus the martyr, who suffered the same day at Antioch is worthy of memory. He was borne in Palaestina, he was deacon and exorcist of the church of Caesarea, & as it fell out being in Antioch at the ruin and desolation of the churches, & beholding with his eyes great multitudes both of men women and children flocking unto the altars and offering sacrifices to the Idols, supposed it was his duty in no wise to wink thereat: wherefore he being moved with singular zeal of the spirit of God, drew nigh unto them, exclaimed against them, and sharply rebuked them. Who, for so bold an enterprise was apprehended, & showed himself a valiant witness or testifier (if then there was any such in the world) of the truth in Christ. For when the judge threatened him death with flashing fire that consumeth to ashes, he of the contrary embraced his offer most willingly, with cheerful countenance and gladsome courage, and with all, is brought unto the place of execution. Being bound to the stake while the officers threw fagotts about him, and such as were appointed to kindle the fire, waited for the emperors watch word & pleasure (who then was present) he shouted unto them from the stake: where I pray you is the fire? The which he had no sooner spoken, but the Emperor called him unto him, to the end he should suffer a new and strange kind of torment, to wit: that his tongue might be plucked out of his mouth, the which he constantly endured, and thereby declared at large, how that the divine power, and grace of God, never faileth them, which suffer for godliness sake, but always either easeth their labours, & slaketh their griefs, or else granteth courage, and might to endure patiently unto the end. This blessed saint as soon as he had understood of their new devised torment, being valiantly disposed, never staggered thereat, but voluntarily put out his tongue, & yielded the same, which was fully instructed in the word of God, unto the tormentor's hands. After which torment he was clapped in prison, and there plagued along time, at length, when the twentieth year of the emperors reign was now expired, at what time a general pardon was proclaimed that all prisoners should be set at liberty, he alone lying in the stocks and his feet stretched five spaces asunder, had his neck compassed with a halter and thus in prison stifled to death, so that hereby according unto his desire, he was crowned with martyrdom. This man although he suffered out of the bounds of his native soil, yet being a Palaestinian by birth, is worthy to be canonised among the martyrs of Palaestina. Such were the tragical affairs of the church in Palaestina the first year of the persecution, which was chief bend against the precedents of our doctrine & bishops of the church of God.   

CAP. XXI.  
Of the martyrs which suffered in Caesarea the second year of the persecution under Diocletian, and of the alteration of the Empire.  
THe second year now being come, when the persecution raised against us waxed hot & the proclamations of the Emperors, (where it was generally commanded that both men women & children, throughout every city and village should be constrained to sacrifice & offer incense to Idols) were newly come to the hands of Vrbanus, than lyvetenant of the province: Timotheus 
Timotheus burned.  of Gaza in Palaestina after infinite torments the which he endured, & last of all being bound to the stake & environed with slack & slow fire, gave forth a worthy trial of his zeal godwards through patient sufferance in all the bitter punishments laid upon him, and in the end bore away the garland of victory usually granted to all the valiant champions which wrestle for piety & the service of God. At the same time Agapius & Thecla also (which lived in this our age) she wed the worthy 
Agapius and Thecla, thro' wen to wild beasts but not dispatched.  constancy of their noble minds, when as at the commandment of the judge they were thrown at the feet of wild beasts, to be either devoured or torn in pieces. What man is he that either beholding with his eyes the things which ensued, will not fall into admiration, or lending only the bare ear unto the recital of them, will not be astonished thereat? For when as the Ethniks solemnized their public feasts, and celebrated their wont spectacles amongst other their merry 
Six young men first imprisoned then beheaded. Timolaus beheaded. Dionysius beheaded. Romulus' beheaded. Pausis beheaded. 2. Alexander's both beheaded.  news & gladsome wishes, it was commonly noyced abroad that the christians lately condemned to wild beasts, made all the sport and finished the solemnity. This report being far and nigh and every where bruited abroad, young striplings to the number of six, whereof one was of Pontus by name Timolaus: the second of Tripoli a city in Phoenicia called Dionysius: the third by name Romulus, subdeacon of the church of Diospolis: the fourth Pausis the fift Alexander both Egyptians: the sixth Alexander (of the same name with him that went before) of the city of Gaza joining hands and hearts together (signifying thereby the fervent love they owed to martyrdom) went with speed unto Vrbanus who a little before had let loose the ravening beasts to rend the christians in pieces, and freely protested the christian faith, declaring by this their promptness and willing minds, as it were absolutely furnished to give the onsett of what adventure soever: that such as glory in the title, worship and service of the great God, creator of the whole world, have not to tremble at the fierce rage of furious and savage beasts. Whereupon both the precedent and the people, fell into great admiration, and the confessors were forth with clapped in prison. Not long 
Agapius beheaded. Dionysius beheaded.  after there were other two committed to take their lots among them, whereof, one, by name Agapius, had before that time yielded an account of his faith by suffering of many bitter and grievous torments: the other by name Dionysius who carefully provided for the corporal relief of the Martyrs. All these in number eight, were in one day beheaded in the city of Caesarea, the four and twentieth day of the month Dystros, that is: the ninth of the kalends of April. About that time two of the Emperors, whereof the first enjoyed the prerogative of honour, the second was next which governed the Empire, embraced a private trade of living after the vulgar sort of men, and the state of the public weal immediately began to decay. In a while after the Roman Empire was divided, the Emperors among themselves one against an other fought great and grievous battles, neither was that tumult and sedition ceased, before that first of all peace was restored and established throughout all the parts of the world which were subject to the Roman Empire. for when as peace once appeared again, much like son beams shining after a misty and dark night, the public state of the Roman empire was a gain established, the bond of amity linked again, mutual amity and concord retained of old, was again recovered. But of these things we will entreat hereafter more at large, when more fit opportunity shall serve, now let us proceed unto that which followeth.   

CAP. XXII.  
Of Apphianus the Martyr.  
Maximinus' Caesar who by main force intruded himself into the Empire, laying wide open unto the whole world manifest proofs of his deadly hatred and impiety towards God, as it were naturally growing in his flesh and graffed in his bones: persecuted us more vehemently and more generally than the other his superior emperors. wherefore when as trouble & tumult & no small confusion hanged over our heads, & some were here & there scattered, endeavouring by all means possible to avoid that peril ensuing, & that a grievous commotion had now overrun the country: no tongue can worthily declare, no speech sufficiently express, the divine 
Apphianus.  love & liberty of faith wherewith Apphianus the blessed martyr of God yielded an account of his profession. Who showed unto the citizens of Caesarea, assembled at their spectacle or sacrifice in the porch of the temple, a lively sign or token of the singular zeal he bore godwards, when he was not at that time, no not xx. year old. he continued a long time at Berytos in Phoenicia, applying his mind to the study of profane literature, for he came of such parents as flowed in worldly wealth. It is in manner incredible how he overcame all youthly affections & drowned all his wild oats in so vicious & so corrupt a city: & how that neither by reason of his youthly flower, lately flourishing in his green body: neither by reason of his company and acquaintance with youthly mates: he sucked the juice neither swallowed the sops of lewd and wanton conversation: but embracing temperancy, led a reverent life, peculiar to christian religion in modesty, sobriety & godliness. If in case we be constrained to mention his country, and to honour the same for bringing forth so valiant a champion to wrestle in the camp of this world under the banner of Christ, truly we will perform the same, neither without good consideration. for who so ever knoweth Pagas, no obscure city of Lycia, it was 
Pagas of Lycia.  there, that this young man was borne. he after his return from school, and the study of profane literature applied at Berytos, not pleased with the conversation of his father (who then governed that whole country) neither with the conversation of his kinsfolks with whom he lived, because they framed not their lives after the rule of piety: being pricked with the instinct & motion of the spirit of God, & inflamed with a certain natural, nay rather celestial & true love of sincere wisdom, cast in his mind to consider of weyghtyer matters, than this feigned & counterfeit glory of the world bears us in hand. laying aside therefore all the sweet baits of fleshly pleasure, he forsook & fled away privily from his friends and families, not weighing at all the want of necessary provision, but casting his whole care & confidence upon God, was led no doubt by the divine spirit as it were by a string into the city of Caesarea, where the crown of martyrdom, being the reward of godliness, was prepared for him. for whilst that he lived among us, he profited in holy scripture, during that short term of his life, more than any man could think, and practised such discipline as tended to godly life, preparing a perfect way to die well. But touching the end he made, who is it that beholding the same with single eye will not be astonied? and how so ever again he be disposed which only with fame and hearsay attaineth unto the knowledge, of his settled mind, his noble courage, his immovable constancy, and above all his faithful trust & endeavour whereby the tokens of unfeigned godliness, and fervent spirit appeared which passed all the reach of man's reasons, how can he choose but wonder thereat? for when as in the third year of our persecution, under the reign of Maximinus, the second whurlyburlie was raised against us, and the tyrant's letters than first of all were brought to Vrbanus, charging all the people of what degree or calling 
The cruel edict of Maximinus.  so ever that they should sacrifice unto their gods (the magistrates also throughout every city busily applying themselves to the same) and that the beadles throughout all the city of Caesarea, should by virtue of the Precedents edict, summon, the fathers, the mothers, and their children to appear at the Idols temple, and that the Tribunes should likewise out of a scroll call every one by his name: (by reason whereof there was no where but heaviness, sobbing and sighing): 
The godly and bold enterprise of Apphianus.  the aforesaid Apphianus (letting not one to understand of his purpose,) unknowing unto us which accompanied with him in one house, unknowing unto the whole band of the captain, came cheerfully unto Vrbanus the Precedent as he was a sacrificing, and boldly without any fear at all, took hold in his right hand and stayed him forthwith from doing sacrifice, exhorting him also both wisely and gravely with a certain godly protestation and cheerfulness of mind, thenceforth to cease and be no more seduced: saying moreover there was no reason that he should despise the one & the only true God, and offer sacrifice to idols and to devels. Such an enterprise the young man took in hand, being provoked thereunto (as it seemeth unto us) by the divine power of God, sounding in the ears of all mortal men by this his fact: that the Christians which rightly do challenge that name, are far from falling away from the service due unto God the author of all goodness, so that they not only suffer and variantly endure threats, and plagues, and punishments, which commonly chance unto them but thenceforth also plead more boldly and yield an account of their faith more freely, their tongue neither stuttinge neither stammeringe for fear, yea and if it may any kind of way come to pass, they dare revoke the persecutors and tormentors themselves from their blind ignorance, and constrain them to acknowledge and embrace the one only God. Immediately after, 
Apphianus after often imprisoning, after sundry horrible torments was thrown into the sea whose carcase the water threw up and laid at the gates of Caesarea.  he, of whom I speak (as it was most like to happen unto so bold an enterprise) was haled of the Precedents train, as of savage beasts furiously raging against him, and tormented over all his body with infinite stripes the which he patiently suffered, and for a while was clapped in prison. Where for one whole day and night he was piteously tormented with both his feet in the stocks stretched far a sunder, the third day he was brought forth before the judge. And as soon as they enjoined him to sacrifice, he resisted, and showed forth the great patience engraffed in his mind, for the suffering of all terrors and horrible punishments: so that the executioners rend his sides with the lash of the whip, not once and twice, but often even unto the bone and inward bowels, lashinge him also on the face and the neck, until that his face was swollen with the print of the stripes, so that they which afore time knew him well and discerned him by his countenance, thenceforth miss of their mark, and knew him not at all. When they saw he would not yield for all these manifold and sundry torments, the executioners at the commandment of the precedent, wrapped his feet in slaxe oiled all over and set the same a fire, whereof how great, and what grievous pain be suffered, I am not able to express. It run over his flesh, it consumed the same, and pierced unto the marrow bred within 
A cruel torment.  the bones, so that his whole body larded and distilled much like unto droping and melting wax. Yet there was breath left, and life remaining for all these torments, the adversaries and executioners themselves were wearied at his intolerable patience, which far exceeded the common nature of man, after all this the second time he is cast into prison. Three days after he is brought again before the judge, and being found freely to confess the same faith as aforetime, although by reason of his wounds, he was ready to yield up the ghost, yet was he thrown into the surging waves of the seas. If we should make relation of the miracle which immediately followed, peradventure such as saw it not with their eyes, will give no credit at all thereunto, and though we persuade ourselves, that men will hardly believe it: yet there is no reason to the contrary but that we commit to memory, and deliver in writing the history as it was indeed, insomuch as in manner all which inhabit Caesarea are witnesses to the same. There was no, not a child in Caesarea, but was present at this strange spectacle. As soon as they had plunged (as it pleased them best) that holy and blessed martyr of Christ in the deep gulfs of the main sea: there rose upon a sudden such a storm (not after the wont manner of weather) and such a noise in the air, (not only over the sea but over the whole land) which 
An Earthquake.  shook both the earth, and the whole city, with the violence and force thereof: and together with this wonderful and sudden earthquake the sea cast up before the gates of the city, the martyrs carcase, as if it had been of strength not big enough to bear so holy a burden. Such were the circumstances touching blessed Apphianus, who suffered martyrdom, on good friday, that is: the second day of the month Zanthicus, the 4. of the Nones of April.   

CAP. XXIII.  
The martyrdom of Vlpianus and Aedesius.  
THe same time of the year, and in manner on the self same days, in the city of Tyrus, there 
Vlpianus wrapped in an ox hide together with a dog & a snake is drowned in the sea.  was a young man by name Vlpianus, who after most bitter stripes and grievous lashes, was wrapped together with a dog and a serpent in a green ox hide, and cast into the depth of the sea. And therefore I thought good to place him the next martyr in order of history unto Apphianus. Not long after, Aedesius, not only brother in God, but also by birth and blood, natural brother by the father's side unto Apphianus, suffered like brotherly, and in manner the self same torments with him: after infinite confessions of his faith: after long fettering and stocking: after sentence pronounced of the precedent, condemning him to the mine pits & quarries in Palaestina: after his holy trade of life, led under the philosophical habit, being far more profound in profane literature, and better skilled in philosophy then his brother: at length hearing the judge, give sentence upon the Christians in the city of Alexandria and raging against them beyond all reason, shamefully entreating, some times grave and sage, and sober men, some other times delivering chaste matrons, and consecrated virgins, to brothel houses, to the end they should be beastly abused: he enterprised the self same thing which his brother had done before. 
Aedesius the brother of Apphianus the martyr is drowned in the sea.  And because he could in no wise away with those horrible offences, he went boldly and courageously unto the judge, and told him to his face of the filthy and shameful acts he had done both by word and deed. for which bold reprehension he suffered sundry bitter torments, with great constancy and patience. and last of all he was thrown into the sea, enjoying the like end with his brother. so far of Aedesius. And these things as I said before ensued not long after.   

CAP. XXIIII.  
Of Agapius the Martyr  
IN the fourth year of the persecution which plagued us sore, and the twelft kalends of December, the twentieth day of the month Dius being the friday, and in the same city of Caesarea, such an act was committed in the presence of Maximinus the tyrant (who then celebrated his birth day, with royal spectacles and sumptuous masks together with the people) as may be thought worthy of memory, and the printing in marble. And because the custom then prevailed, that sundry shows (how so ever it fell out at other times) in presence of the emperors should be exhibited with princely port & majesty to their great delight & pleasure: and that variety full of new and strange devices besides the common and usual manner, should then be ministered, so that some times beasts which were fett out of India, Aethiopia, & other places were let lose in compass of the theatre: some other times men with lewd and wanton gestures, delighted the beholders wonderfully, and the emperor also himself made sport and pastime: it behoved that a notable spectacle full of admiration should shine in that gorgeous and princely show. And what think you was that? A martyr and a witness of our christian religion, brought to the ring, and ready to wrestle for the sole and sincere service of God, by name Agapius, whom (a little before) we have reported to have been thrown together with Thecla, at the feet of wild beasts. he being brought out of prison and linked with malefactors to pastime and sport the people, when that he had openly run the race, and played the man, and that thrice, yea and oftenner to, because the judge after sundry threats, & sundry torments, (either pitying his case or hoping he would recant) reserved him to other new combatts: at length he is again brought forth in presence of the Emperor, no doubt being appointed for that fit time, that the saying of our saviour, foreshowed unto his disciples (to wit: They should be brought before kings and princes 
Mat. 10.  to witness of him) might truly be fulfilled in him. first of all he is brought forth together with a malefactor and a wicked varlet, of whom the report went, that he murdered his master. Afterwards 
Mat. 27. In the 21. cap of this book Agapius is said to have been beheaded at Caesarea, & here he is said to have been drowned, so it might be, first beheaded them drowned but there he saith it was the 2. year of the persecution, & here the 4. which can not be. wherefore he must either be an other Agapius, or else the story lieth.  this varlet who of right should have been devoured of wild beasts, was pardoned by the bountifulness and clemency of the Emperor, even in manner after the example of Barrabas the murderer, whom the Iewes begged of Pilate, condemning Christ, whereat the whole theatre rejoiced and shouted: because that he was not only graciously pardoned by the Emperor, but also restored to honour and freedom. But this faithful and godly champion, first of all is called upon of the tyrant, next entreated to revoke his opinion, he is promised to be set at liberty: of the contrary he plainly pronounceth and that with a loud voice, that he was disposed, and would willingly suffer, and that with all his heart, all the torments and plagues that should be laid upon him, not for any horrible or heinous crime committed by him, but for God's cause and in his quarrel, who was the creator of all things. The which he had no sooner spoken but it came to pass, for there was a Bear let lose at him, the which he met face to face and yielded himself willingly to be devoured. Last of all while as yet he drew breath he was cast into prison, where he continued one whole day, the third day he had stones tied to his feet and himself thrown in the depth of the sea. such was the martyrdom of Agapius.   

CAP. XXV.  
The martyrdom of Theodosia a virgin, of Domninus and Auxentius, the death of Vrbanus the precedent.  
THe persecution being now continued unto the fift year, the second day of the month Zanthicus, to weet the 4. of the nuns of April, the self same sunday being the resurrection of our saviour, & called the feast of Easter, again Theodosia a virgin, a modest & christian maid of Tyrus, who had never yet seen the full compass of eighteen years, came to certain prisoners in Caesarea standing at the bar which with constancy protested the kingdom of Christ, both lovingly to salute them, & also (as it is very like) to entreat them to remember her after their departure unto the lord the which when she had done (as if hereby she had committed some heinous and horrible offence) the catchpoles hale her & present her before the precedent. he forth with like a mad man, bereaved of his wits scourgeth her bare sides with bitter and grievous lashes, renteth with the 
Theodosia drowned.  whip her white breasts, & tender dugs, unto the bare bones. In the end this holy virgin hardly drawing breath yet patient, & cheerful enough, for all these punishments, was thrown at the commandment of the precedent into the swift waves of the surging seas. Afterwards having ended with her, he takes the other confessors in hand, & condemneth than to the digging of metals in Phaenos of Palaestina. After these things the fift day of the month Dius, after the Romans in the nuns of November, the same precedent in the self same city condemned Silvanus (who as then was minister & 
Silvanus' condemned to the mine pits with others 39 cap. 13. Domninus burned.  had freely protested his faith, who also in a while after was chosen bishop & died a martyr) together with other confessors, after their great constancy in defence of christian religion, to the same druggery & digging of metals. first he commanded their knees should be unjointed & sawed of, afterwards seared with hot iron, & then sent to the quarries. The sentence was no sooner pronounced upon these, but he chargeth that Domninus (a man very famous among the inhabitants of Palaestina, for his infinite protestations of the Christian faith, and his liberty of speech in the behalf of our religion) should be bound to the stake and burned to ashes. after whose condemnation, the same judge, a subtle inventor of mischief, & deviser of crafty sleights contrary to the doctrine of Christ, found out such punishments as never were heard of before to vex the godly withal. he 
3. Martyrs enjoined to kill one an other. Auxentius torn of wild beasts. The gelding of christians.  gave sentence that three of them should buckle, ivyst, and buffet one an other. he delivered Auxentius a grave, a godly, & a good old man, to be torn in pieces of wild beasts. other some, of men's estate, and of great strength, he gelded and condemned to the quarries. again others he tormented grievously and chastised with imprisonment and fetters. of which number was Pamphilus, of all my familiars, my dearest friend, a man who among all the Martyrs of our time, excelled for every kind of virtue. First Vrbanus made a trial of his gift of utterance and skill in philosophical discipline, next he enjoined him to sacrifice, whom, when he perceived to be altogether unwilling, and not at all to weigh of his thundering speeches, being thoroughly moved with boiling choler, and 
Pamphilus had his sides mangled with sharp razors  burning heat of furious rage, commands that forth with he should be grievously and bitterly tormented. wherefore the merciless and most cruel precedent, mangled the tender sides of the blessed martyr with the long incision of sharp razors, at length having his fill, and as it were ashamed of his fact, commandeth he should be kept in the noisome stinch of the close prison, where the rest of the confessors remained. but what manner of reward Vrbanus was like to enjoy after this life, by the just judgement of God and vengeance like to light upon him, for so great cruelty and tyranny practised upon the saints of God and blessed Martyrs of jesus Christ, we may easily gather by the plagues which happened unto him in this life, which were entrances or preambles unto eternal punishments in the life to come. for not long after this villainy exercised upon Pamphilus, vengeance from above began on a sudden to take hold upon him (while as yet he governed) in this sort. He who lately being placed in an high and lofty throne pronounced sentence and gave judgement: he who a little before was guarded with a troup of soldiers: he who governed all the country of Palaestina: he who was hail mate, and lived cheek by jowl with the Emperor even he who was of his secrety and companion at meat: the same, by the just judgement of God in one 
Vrbanus for his cruelty fell into great shame & misery, in the end he was put to death.  night, was not only deprived of all so great a port and dignity. shamefully and reproachful handled in the presence of all them which afore time had reverenced him with princely honour, proved a timorous and a cowardly caitiff, so that he whyned like a child and cried help, of the whole nation which he had ruled: but also found Maximinus an heavy friend, a sore: and cruel judge (on whom heretofore he boldened himself, he bragged and boasted, upon whom he builded, who also was in great credit with him. because of the cruelty he showed unto the Christians) so that after great shame and ignominy (being convinced of heinous crimes and horrible treachery) he was of him condemned to die. but this by the way. opportunity hereafter will serve, with more leisure, largely to entreat of the ends of the other wicked, specially of such as strived against us, & also of Maximinus together with his adherents.   

CAP. XXVI.  
Of divers confessors that were tormented. The martyrdom of a women that were virgins, and of Paulus.  
IN the sixth year of the persecution when the stir was great, and the smoke thereof waxed hot in a certain village of Thebais called Porphyris (so named by reason of the vain of red marble which there did grow) there was a great number of confessors, of the which a hundredth (three only excepted) men women and children together with tender sucklings, were sent to Pirmilianus Precedent of Palestina who lately succeeded in the room of Vrbanus. The which confessors, when they had protested their faith in Christ, and trust in God, the creator, and author of all goodness, he so handled, that he commanded (and that through the advise of the Emperor) not only their left 
A hundredth Martyrs tormented and sent to digging of metals.  legs should be sawed asunder in the knee; sinews, and all, with a hot glowing saw: but also their right eyes to be sticked on the point of a bodkin, the apple, eye lidd and all, to be quite digged out & seared to the inner beynes, with an hot scalding iron: last of all they should be condemned to the mine pits and quarries within the same province, for further misery & greater affliction. Neither was it enough for him to behold with his eyes, these which endured such torments, but he would also see before his face, such as out of Palaestina (mentioned a little before) he had enjoined to Just one with an other, being neither relieved at the emperors cost and charges, neither trained in any such triumphant exercise, or brought up, in any such championlike combat. They signified this not only to the emperors officers, but also to the face of the Emperor Maximinus himself, yielding forth signs of their most valiant constancy in Christ jesus, both by suffering of hunger and bitter corments, all which they sustained together with the aforesaid, and other confessors allotted unto their number out of the said Caesarea. Immediately after these, there were others apprehended which assembled themselves together in the city of Gaza to hear a Sermon, of which number some were alike tormented in the eye and the leg, some others had both their sides rend in pieces with greater pain. Among the which there was one, by sex a woman, but in might, and valiantness of mind, no less than man, when as in no wise she could away with the threats of abusing her body, (such an inkling had the tyrant given and committed the government of the common wealth to cruel Magistrates) first she was scourged, then tied to an high tree, yielding forth a pitiful show of the sore stripes printed in her sides. When the executioners at the commandment of the judge had grievously afflicted her, an other woman deserving far greater commendation than such as the Grecians call Champions, (who for valiantness and noble prowess are highly praised of all men) laying before her the self same mark of virginity to shoot at with the former maiden, though in beauty she excelled not, though in countenance she seemed abject, yet in mind was she valiant, showing greater courage within, then beauty without, misliking therefore with this cruel dealing, out of the nuddest of the throng, she cried out unto the judge: how long dost thou, thus cruelly torment my sister? he boiling for anger, bids them forthwith lay hold of her, than was she brought to plead for herself, who in plain words, and freely professing the reverent name of our Saviour jesus, is first with fair speeches alured to sacrifice, the which when she refused, with force they drew her to the altar. Then she behaving herself after her valiant courage, falling not a jot from her former mind, stood bolt upright, shouldered the altar, kicked and stamped it with her feet, turned it upside down and overthrew the altar, the fire, the fagott, the sacrifice and all down to the ground. Whereupon the judge much like a furious beast, boiling with collar and fiery heat of foaming wrath, gave out charge, that she should have more stripes laid on her sides, than any other afore time, and could have found in his heart for very madness, to tear her flesh in pieces with his teeth. Before this raging tyrant could have his fill, he commanded that this woman together with the other (the which she called her sister) should be thrown 
2. women burned. Valentina.  into the flashing fire, so that their flesh might broil and their bones burn to ashes. of the which we have to understand that the first was of Gaza, the second of Caesarca, by name Valentina, and well known of many. The martyrdom which immediately after the holy and thrice happy Paulus suffered, I am not able for the worthiness thereof sufficiently to declare. At the self same moment, together with the women, and with the one and the same sentence, he being condemned to die, requested of the hangman (when his head was now going to the block and ready to be chopped of) that he would grant him a little space to remember himself, the which being obtained, first of all with a clear and audible voice he prayeth unto God that his fellow Gentiles the 
The prayer of Paulus be fore his mar tyrdome.  Christians might be reconciled unto his favour: he humbly requested that peace and liberty might be restored unto them: then for the jews he prayeth, that they might have grace to turn wholly unto God by the means of Christ: afterwards going on still in his prayer, he required the same for the Samaritans: to be short, he craved that all nations wallowing in error and ignorance so blinded that they could not see the glorious Gospel of the son of God, might at length he gathered together into one fold and embrace the true religion and godliness. neither did he forget (by contemning or depriving them of his prayer) the silly multitude which was round about him. last of all (o the wonderful and unspeakable mildness and patience of the Martyr) he prayed 
Paulus prayed for his persecutors.  unto almighty God, for the judge which condemned him to death, for the Emperors also, and for the hangman which was ready to strike of his head, (in the hearing of him, and all such as were present) that this their heinous offence might not be laid to their charge. With these and the like petitions, being innocent, not deserving death at all, he moved all that were about him to sob and sigh and to shed bitter and salted tears: he for all that, preparing himself to die, laying most willingly his head on the block, and his bare neck to the sharp edge of the glistering 
Paulus beheaded.  sword, was martyred the 25. day of the month Panemus, to weet the eight of the Calends of August. And such were the happy ends of these blessed Martyrs.   

CAP. XXVII.  
The punishments of a hundredth and 30. confessors. The martyrdom of Antonius, Zebinas, Germanus, and Ennathas a woman. The strange miracle reproving the hardness of man's heart.  
NOt long after there were a hundredth and thirty valiant champions out of the country of 
130. Confessors.  Egypt, protesting their faith in Christ and religion Godwards, which at the commandment of Maximinus, suffered in Egypt itself, the like torments of eyes and legs, with the other mentioned a little before, of the which number some were condemned to the mine pits and quarries within Palaestina, the rest to the metals in Cilicia. Wherefore together with these heinous and horrible treacheries, practised against the noble, & renowned Martyrs of Christ, the great heat of persecution was assuaged, and the flame thereof (as it seemed unto us) by reason of their holy and sacred blood, was quenched, and now pardon, and freedom, and liberty was granted unto the confessors of Thebais, who were oppressed with druggery in the digging of the metals growing in that region: and we poor silly Christians, went about to recreate ourselves, in this calm season of quiet peace: but he (as the devil would) in whose hand it lay to persecute us, I wot not how, neither by what motion, was again thoroughly and wonderfully incensed against the Christians. therefore upon a sudden the letters of Maximinus were sent 
The edict of Maximinus against the Christians.  to raise persecution against us into all and every of the provinces. Whereupon the Precedents and the grand captain of the emperors whole host, gave out commandment, by writs, by Epistles, and public decrees unto the wardens throughout every city, unto the governors and rulers of garrisons, unto auditors, and recorders, that the emperors edict with all speed might take effect: and charged moreover that with all celerity they should repair, and bailed again the Idol groves, and temples of devils, lately gone to ruin: and also they should bring to pass that men, and women, their households and families, their sons and their servants, together with the tender sucklings, hanging at their mother's breasts, should sacrifice, and in very deed taste of the sacrifices themselves: that the victuals bought, and sold in the market, the meat in the shambles, should be defiled and stained with these impure oblations: and that there should be porters assigned for the baths to see that such as purged their filth and bayned themselves within, should afterwards without, pollute them selves, with those detestable and cursed sacrifices. These things being come to this pass, and the Christians being (as it is most like) altogether dismayed at these sad and sorrowful plunges wherewith they were held: and the Gentiles and Ethnics themselves complained of the intolerable, absurd, and toe toe shameful a dealing (for they were cloyed with to much cruelty and tyranny) and this lamentable season hanging every where over our heads: the divine power of our Lord and Saviour again, gave unto these his champions, such valiant courage of mind, and inspired them as it were from above, that (being neither compelled, neither forced to yield an account of their faith) they should voluntarily offer themselves set at nought, tread down, and stamp under foot, all the terrors and threats which the enemy could devise. Three therefore of the faithful Christians linked together in one mind, leapt unto the Precedent, as he sacrificed, and with a loud voice, exhorted him, to reform himself, to revoke his error, and to leave his folly, affirming there was none other God but he, who was the author and finisher of all things. And being demanded who and what they were? boldly made answer that they were Christians. whereat Firmilianus being vehemently moved, without any more ado or farther punishment commanded forthwith they should be 
Antonius be headed. Zebinas' beheaded. Germanus beheaded.  beheaded. of the which the first was a minister by name Antonius, the second Zebinas of Eleutheropolis, the third Germanus. These circumstances which concerned them were done the 13. day of the month Dius, to wit in the Ideses of November. The self same day a certain woman called Ennathas of Scythopolis, bedecked with the glistering flower of glorious virginity, came thither together with these martyrs, she offered not herself voluntarily as they did, but was by force drawn & brought before the judge. Whereupon after stripes, after grievous & reproachful torments, which the judge enjoined her to endure, a certain tribune by name Maxis, whose office & charge was at hand 
Maxis a wicked tribune. Ennathas a virgin burned quick.  a man as in appellation, so in condition very wicked: & as otherwise he was impiously and perniciously given, so was he in body big set & wonderful strong, in behaviour beastly & toe toe cruel, & among all such as knew him, noted for an infamous person: this wicked tribune without the authority of the higher power, took in hand this blessed virgin, put of all her apparel, so that her whole body (saving from girdle downwards) was seen all bare. this maid he led throughout all the city of Caesarea, and with great pleasure lashed her with whips (he was delighted with the sound of the lash) throughout all the market place and the open streets. The which standing at the bar, (after all those infinite torments) where the Precedent used to pronounce sentence, showing forth the great constancy of her mind in the defence of her faith, the judge commanded she should be burned quick. but he proceeding in cruelty and daily increasing his savage woodness against the Saint's of God, passed the bounds of nature, shamefully forbidding the senseless carcases of the holy saints to enjoy solemn barial, and therefore he commanded that the dead corpses, should be kept day & night above ground, to the end wild beasts might rend them in pieces. so that ye might see, for the space of many days, no small number of men, obeying this cruel and unnatural commandment. and moreover some watched diligently, kenning from towers, casements, and high places (as if hereby they had done unto God good service) lest the dead carcases were privily conveyed and stolen away. Wherefore the brutish beasts, the ravenous dogs and griping foul of the air, tore in pieces man's flesh, lugging here and there, their quartered members, & the whole city was every where strawed with the torn bowels and bruised bones of the blessed Martyrs, so that they which afore time were eagerly bend against us, now confessed plainly that they never saw a more cruel act, or a more horrible sight then this was, and bewailed not only the misery and lamentable state of such as were thus afflicted but also their own case, and the ignominy redounding thereby unto nature, the common parent of all. This spectacle of man's flesh, not in one place devoured, but piteously scattered every where, was subject to every man's eye, round about the walls of the town and exceeded all that thereof may be spoken, and every lamentable and tragical show. Some reported they saw quarters, whole carcases, and pieces of bowels within the walls of the city. while this continued the space of many days, such a miracle was seen as followeth. When 
A miracle.  the weather was calm, and the air clear, and the clouds under heaven (which compasseth all) banished away: the pillars of the city, (upon a sudden,) which held up the great and common porches, swett or rather poured out many drops of water much like unto tears, the market place also, and the streets (when as there fell not a drop of rain) I wots not how, neither whence, soaked with moisture and sprinkled drops of water: so that immediately the rumour was bruited abroad in every man's mouth: that the earth being not able to away with the heinous and horrible offences of those days, poured out infinite tears after a wonderful sort: and that the stones and senseless creatures bewailed those detestable mischiefs, reproving man most justly, for his stony heart, his cruel mind void of all pity and compassion. but peradventure this story will seem fabulous and ridiculous unto the posterity, yet not unto such as then were present, and were fully persuaded with the truth thereof.   

CAP. XXVIII.  
The martyrdom of Ares, Promus, Elias, Petrus Apselamus, and Asclepius a Bishop of the opinion of Martion.  
THe fourteneth day of the month Apellaeus which next ensued that is about the nynetenth of the Calends of january, certain godly men, travelers out of Egypt, (their journey was into Cilicia, minding to find some relief at Caesarea for the confessors which there abode) were taken of the watch, which sat at the gates of the city & searched incommers. Of which men, some received the self same sentence as they had before, whom they went about to relieve, to were, the pulling out of their eyes, the maiming of their limbs and left legs. Three of them yielding forth a marvelous constancy at the confession of their faith, ended their lives with divers kinds of torments 
Ares burned Promus beheaded. Elias beheaded.  at Ascalon where they were apprehended. One of them whose name was Ares was thrown into a great flaming fire and burned to ashes: the other two, whose names were Promus and Elias, had their heads strooken of from their shoulders. The eleventh day of the month Audinaeus, that is about the third Ideses of january, Petrus called also Apselamus, a worshipper or religious man, borne in the village Anea which bordered upon Eleutheropolis, being very often entreated by the judge and his asistents, to remember himself, to pity his case and to tender his youthly years and flourishing age: contemned their persuasions, and cast his whole care upon Almighty God, preferring that before all other things, yea and before his proper life: and at Caesarea, tried by fire his faith in Christ 
Petrus Apsela mus, burned. Asclepius a Marcionite burned.  jesus with a noble and valiant courage, much like unto most pure gold. together with him on Asclepius a Bishop (as men said) of the heresy of Martion, with godly zeal (as he thought,) but not with that which is according unto knowledge, departed this life, in the self same burning fire. and thus much of them.   

CAP. XXIX.  
Of 12. Martyrs that suffered together in one day with Pamphilus, and of the martyrdom of Adrianus and Eubulus.  
TIme now draweth me away to paint forth unto the posterity that noble and glorious theatre of Martyrs which suffered together with Pamphilus, whose name I do always honour and reverence. They were twelve in number, and thought worthy not only of the Prophetical, or rather the Apostolic gift, but also the number of the Apostles whose captain and principal 
Pamphilus.  was Pamphilus, minister of the Church of Caesarea: a man very famous, for sundry his virtues throughout the whole race of his life: singular, in despising and contemning this present world: bountiful, for liberality bestowed upon the poor: wonderful, in neglecting the care fixed upon transitory things: excelling, in behaviour and Philosophical trade of living: moreover passing all the men of our age, for fervent zeal and earnest desire and study of holy Scripture: marvelous constant in all his doings and enterprises, and also very ready to aid and help such as were of his kin and familiar acquaintance. other his virtues and well doings, because it required a longer treatise, we have lately and that largely published in a several and peculiar volume entitled of his life, and divided into three books. Therefore such as are desirous to learn more exactly and more exquisetly to know his virtuous life, we refer thither, and presently we mind only to prosecute such things as concern the Martyrs which suffered persecution together with him. The second after Pamphilus that came forth to wrestle was the reverent whore headed Valens, Deacon of the city 
Valens.  Aelia, a grave father in every man's eye and greatly skilled in holy Scripture, if then there was any such in the world, he was so expert therein, that if he heard any parcel thereof by any man alleged, forthwith was he able by rote to repeat it, as well as if then he read it out of the book. The third was Paulus, a man wonderful zealous and fervent in the spirit, borne in the city jamnia, 
Paulus.  where he grew to great fame, before martyrdom he endured the scorching and searing of his flesh with hot irons, and passed through a worthy combat at the confession of his faith, the martyrdom of these was differred by reason of their continuance in prison two whole days. In the mean while came the brethren of Egypt which suffered martyrdom together with them. these Egyptians when they had accompanied the confessors of Cilicia, unto the place appointed for the digging of metals, returned home again. in their return, they were taken of the watch which kept the gates of Caesarea (which were barbarous and rude grooms) and examined who they were, and whence they came. when they could not conceal the truth, they were laid in hold as if they had been heinous trespassers, and had committed some horrible crime. In number they were five, which 
5. Martyrs be headed.  were brought before the tyrant, and after their examination, clapped in prison. The third day being the sixteenth of the month Peritius after the Romans, about the fourteenth of the kalends of March, these together with Pamphilus and the rest of his companions (mentioned a little before) by commandment were brought before the judge. This judge first of all trieth with sundry and manifold torments, with new and strange devices, the invincible constancy, and valiant mind of the Egyptians. And with all he demanded of the chief, & principal in this combat, what his name was, then, when as in steed of his proper name, he had named himself unto him, after some Prophet or other (for this was their manner, in steed of the Idolatrous names which their parents had given them, to choose them new names, they called themselves after the name of Elias, jeremias, Esay, Samuel and Daniel, and expressed not only in word but in works themselves, the very true God of Israel, hid from the jews, according unto the proper etymology of their names) Firmilianus, hearing such an appellation of the Martyr weighed not at all the sense and signification of the word, but secondarily asketh of him what contreyman he was, he satisfying the interrogatory giveth a fit name unto the former answer, that his country was jerusalem, meaning in very deed the self same whereof Paul spoke: that jerusalem which is above is free, which is the mother 
Galat. 4 Heb. 12.  of us all. again in an other place: ye are come unto the mount Zion, and to the city of the living God, the celestial jerusalem, for it was this that the Martyr understood. Firmilianus being earthly minded inquireth earnestly and curiously where this city was, in what country it lay, and with all tormented him grievously to the end he should confess the truth. this Martyr having his hands wrested, and tied behind him, his feet with certain new and strange kind of engines stretched asunder, avouched constantly that he had told him the truth. Afterwards when the judge demanded of him again, what he was, and where that city was situated, made answer: that it was a country which only belonged unto the godly: that none other should be partaker thereof, save the godly alone: and that it was situate eastward where the sun in the morning spreadeth abroad the bright beams of his light. In uttering these words he entered into so divine a cogitation within himself, that he forgot the tormentors which laid him on, on every side, and seemed to perceive no sense or feeling of the pain and punishment, as if he had been a ghost without flesh, blood or bone. The judge casting doubts with himself, and greatly disquieted in mind, thought the Christians would bring to pass, that the city mentioned by the Martyr, should rebel and become enemy unto the Romans: he began to search and diligently to inquire, where that region (by report eastward) should be. last of all when he saw this young man after bitter and grievous torments, with immutable constancy to persevere steadfast in his former saying: he gave sentence that his head should be stricken of from his shoulders. such was the mortal race of this miserable life, which this blessed Martyr did run. The rest of his companions, after the like torments, ended their lives, with the laying of their heads upon the block. In the end, Firmilianus, although in manner wearied, and frustrated of his purpose, yet satisfied to the full with these infinite torments and their terrible execution, turned himself unto Pamphilus, and his companions. And although he had experience sufficient heretofore of their invincible constancy in the defence of their faith, yet again he demandeth whether at length they would obey and yield unto him. when he was resolved of their definite sentence and last answer, which tended to martyrdom, he 
Porphyrius the servant of Pamphilus after torment was burned to death.  gave sentence they should be tormented and punished alike with the former martyrs. which being done, a young man, one of the servants of Pamphilus, so well brought by & instructed, that he might very well seem worthy the discipline and education of so worthy a man, as soon as he perceived that sentence was passed upon his master, crieth out in the midst of the throng and requesteth that his masters carcase together with his companions, after the breath were departed their body, might quietly be buried in their graves. The judge being affectioned not like unto man, but to a beast, or if there be any other thing more savadg, tendered not at all the young man's youthly years, but forth which demandeth of him whether he were a christian, who, when that he affirmed plainly that he was: boiled with anger, as if his heart had been sticked with a knife, & charged the tormentors they should lay on him the weight of their hands and the might of their strength. after that he was enjoined to sacrifice, and had refused: the judge commanded that without all compassion he should be scourged unto the bare bone, the inner and secret bowels, not as if he were man covered with flesh and compassed in a skin, but a picture made of stone or wood, or some other senseless metal. In which kind of torment continued a long time, when the judge perceived that he uttered no language, neither gave forth to understand that he felt any pain: & saw that (his body being in manner senseless, spent with lashes & consumed away) he tormented him in vain: he continued still in that his hard and stony heart, void of all humanity, and decreed forthwith that his body should be burned by a little and a little with a slow and slack fire. This young man being the last of them which afore the martyrdom of Pamphilus (who was his master according unto the flesh) entered into this dangerous skirmish, departed this life before him, because that the tormentors which executed the rest seemed to be very slow. Then might a man have seen Porphyrius (for that was the young man's name) after trial in every kind of exercise, earnestly and wholly bend with a wonderful desire, as the manner is of men, to obtain the valiant & sacred victory: his body be powdered with dust, yet gracious in face and countenance: hastening to the place of execution for all his affections with upright and noble courage replenished no doubt with the spirit of God: attired in the philosophical habit after his wont guise, to weet, wearing a garment after the manner of a cloak which covered only his shoulders: telling his familiars with signs & tokens which a modest & mild spirit what his will was to be done: continuing still yea when he was bound to the stake, his glorious & gladsome countenance: & moreover when the fire flashed about with great distance, and waxed extreme hot in compass of him, ye might have seen him with his breath on either side drawing the flame unto him: and after these words when as the flame first of all toutched his body, which with loud voice he sounded out (jesus thou son of God succour and help me) to have suffered constantly without any murmuring at all, all those marvelous and extreme torments, even to the last gasp. such was the affliction of Porphyrius, whose end Seleucus a confessor and a 
Seleucus' beheaded.  soldier signified unto Pamphilus, who as the author of such a message deserved, was without delay thought worthy to take the same chance together with those Martyrs. for as soon as he had certified him of Porphyrius death, and taken his leave and farewell of one of the Martyrs, certain soldiers say hands upon him, and bring him before the Precedent. he as if he went about to hasten his journey and to join him a wayfaring companion with Porphyrius unto the celestial paradise, commandeth forthwith that he should be beheaded. This Seleucus was borne in Cappadocia, & preferred to this great honour before all the youth of the Roman band and before them which were of great credit and estimation among the Romans, he excelled all the rest of the soldiers in youthly favour, in strength, & goodly stature of body, his countenance was gracious, his speech amiable, he passed for comely making, for big setting, for fair liking, and fit proportion of the whole body. he was famous at the beginning of the persecution for his patient suffering of stripes in the defence of the faith, and being deprived of the warlike dignity which he enjoyed, became a zealous follower of the worshippers or religious men, he succoured and provided with fatherly care & oversight for the fatherless, the succourless, the widows, and such men as were visited with great misery & affliction. wherefore God being rather delighted with such like sacrifices of mercy, and works of charity, then with smoky incense and bloody oblations, called him of his goodness, unto this glorious and renowned garland of martyrdom. this was the tenth champion of the number mentioned before, which suffered death in one and the self same day, whereby (as it appeareth) the great and beautiful gate of the kingdom of heaven, being set wide open by the means of Pamphilus his martyrdom, made an easy passage both unto him and the others his companions to the attaining of the perfect pleasure in the celestial paradise. Theodulus also a grave and a zealous father, 
Theodulus crucified.  one of Firmilianus the Precedents family, and in greater credit with him, than all the rest of his household, partly for his whore head and great years (for he was a great grandfather) and partly for the singular good will and affection borne always towards him: treading the same steps which Seleucus had done before him, and committing the like crime with him, is brought before his master Firmilianus the Precedent, to plead for himself: who being incensed with greater rage towards him then the rest of the Martyr's, delivered him in the end to be crucified, which kind of martyrdom after the example of our Saviour he suffered most willingly. yet because there wanted one 
julianus burned.  which might supply the twelve room among the Martyrs rehearsed before, julianus came forth. who coming from far and as yet not entered into the wrestling place, as soon as he had heard by the way as he came of their death and happy ends, forthwith he conveyed him strait unto the noble spectacle and theatre of Martyrs, and as soon as he saw with his eyes the blessed bodies of the Saints lying all a long upon the ground, he was tickled with inward joy, he embraced them severally, and saluted them after the best manner. which when he had done the catchpoles and executioners apprehended him, and presented him before Firmilianus, who after he had executed such things as were correspondent unto his cruel nature, commanded he should be laid upon a slow and a slack fire, and so burned to death. julianus triumphed and leapt for joy, and with a loud voice gave great thanks unto God, who voutch safed him worthy, so great a glory and reward, and in the end he was crowned with martyrdom. he was by birth of Cappadocia, in life and conversation holy, faithful and very religious, and besides his fame in other things he was inspired with the abundance of the spirit of God. such was the train of them which were tormented, and by the goodness of God crowned Martyrs in the company of Pamphilus. their holy and happy carcases were kept above ground by the decree of the wicked Precedent, four days and four nights to be devoured of the beasts of the field, and of the fowls of the air. but when as miraculously neither beast, neither bird, neither dog drew nigh unto them, again by the grace and goodness of Almighty God, they were carried away safe and sound, and committed with solemn burial after the christian manner, unto their still graves and resting sepulchres. Furthermore when the tyranny and cruelty practised against us, was bruited abroad, and rife in every man's mouth: Adrianus and Eubulus of the country Manganaea, taking their journey towards Caesarea, for to visit the rest of the confessors, were taken at the gates of the city, and examined concerning the cause of their voyage into that country. afterwards freely confessing the truth they were brought before Firmilianus, he without any more ado, or farther deliberation, after many torments, and infinite stripes, gave sentence they should be torn in pieces of wild beasts. within two days after, being the fift day of the month Dystros, about the third Nones of March, when the citizens 
Adrianus be headed.  of Caesarea celebrated their wakes, upon the day of revels, Adrianus was thrown at the feet of a fierce lion, afterwards slain with the edge of the sword and so died. Eubulus the third day after, about noon, in the self same Nones of March, being the seventh day of the month Dystros, when the judge entreated him earnestly to sacrifice unto the Idols, whereby he might enjoy their freedom according unto law and order: he preferred the glorious death for godliness sake, before this frail and transitory life: after he was torn and mangled of wild beasts he was slain (as 
Eubulus beheaded.  his fellow before him) with the edge of the sword, and being the last he sealed with his blood all the happy conflicts of the blessed Martyrs of Caesarea but it shall seem worthy the noting, if at length we remember, how, after what sort, and that not long after the heavy hand of God lighted upon those wicked Magistrates, together with the tyrants themselves. for Firmilianus 
Firmilianus the wicked tyrant was beheaded.  who frowardly and contumeliously raged against the Martyrs of Christ, suffering extreme punishment together with the other his partners in horrible practices, ended his life with the swords. And these were the martyrdoms suffered at Caesarea, during the whole persecution.   

CAP. XXX.  
The pastors of the Churches for their negligence in executing of their office were punished from above. The martyrdom of Peleus, Nilus, Patermythius, the punishment of Silvanus and john. The beheading of Nine and thirty Martyrs in one day.  
WHat in the mean time was seen to fall out against the Precedents and pastors of churches: and after what sort the just judgement of God, revenger of sin (in steed of shepherds over sheep, and the reasonable flock of Christ the which they should have wisely and advisedly governed) made them not only keepers of Camels, a kind of beast void of reason, by nature crooked, and ill shapen: but also the emperors horse-keepers, and this he did for a punishment due unto their deserts: moreover what contumelies, what reproaches, what diversity of torments they suffered of the Emperors, Precedents, and Magistrates at sundry times for the holy ornaments and treasure of the Church: what pride and ambition reigned in many of them: how rashly and unlawfully they handled diverse of the brethren: what schisms were raised among the confessors themselves: what mischiefs certain seditious persons of late stirred up against the members of the Church which were remnants, whilst that daily with might and main (as commonly we say) they endeavoured to excogitate new devices one after an other: how that unmercifully they destroyed and brought all to nought with the lamentable estate of bitter persecution, and to be short, heaped mischief upon mischief: all these aforesaid I mind to pass over with silence, supposing 
Cap. 2.  it not to be our part (as I have said in the beginning of this book) either to rehearse or record them, in as much as I am wholly bend and carefully minded to overslipp and conceal the memorial of them. yet if there be any laudable things, any thing that may seem to set forth the word of God, any worthy act, or famous doings flourishing in the Church, I take it to be my special and bounden duty to discourse of these, to write these, often to inculcate these in the patient ears of the faithful Christians, and to shut up this book with the noble acts of the renowned Martyrs, and with the peace which afterwards appeared and shined unto us from above. When the seventh year of the persecution raised against us was now almost at an end, and our affairs began by a little and as it were by stealth to grow unto some quiet stay, ease, and security, and now leaned unto the eight year, in the which no small multitude of confessors assembled them selves together at the mine pits in Palaestina, who freely occupied themselves in the rites and ceremonies of Christian religion, so that they transformed their houses into Churches: the Precedent of the province, being a cruel and a wicked man (as his mischievous practices against the Martyrs of Christ do prove him for no other) made a voyage thither in all the haste, and hearing of their doings, their trade of life and conversation, made the Emperor by his letters privy thereunto, painting forth in the same, such things as he thought would disgrace, discredit and defame the good name of those blessed confessors. Whereupon the master of the mine pits and metals came thither, and by virtue of the emperors commandment severeth asunder the multitude of confessors, so that thenceforth, some should continue at Cyprus, some other at Libanus, and others also in other places of Palaestina, and commanded that all should be wearied and vexed with sundry toils and labour. afterwards he picked out four of the chief of them, and sent them unto the judge, of the which, two of them, were called Peleus and Nilus, Bishops of Egypt. 
Peleus burned Nilus burned. A minister burned. Patermythius burned.  the third was a minister, the fourth annexed unto these was Patermythius, a man wonderfully beloved for his singular zeal towards all men in God's behalf. all which the judge requested to renounce Christ and his religion, who when they obeyed not, and seeing himself frustrated of his purpose, gave sentence they should be tied to a stake and burned to ashes. others some again of the confessors being not fit, for that labour and service, by reason either of their heavy old age, or unprofitable members, or other infirmities of the body, were released and charged to dwell in a several and solitary place. of which number Silvanus' Bishop of Gaza was the chief, 
Silvanus.  who lively expressed unto all the world, a godly show of virtue, and a notable pattern of Christianity. this man from the first day of the persecution, and in manner unto the last, during all that space, was famous for the sundry and manifold conflicts he suffered after infinite examinations, and reserved unto that very moment, to the end he being the last, might seal up with his blood all the conflicts of the Martyrs slain in Palaestina. there were released, and partakers with him of the same affliction, many Egyptians, one was john: who also in fame & renown excelled all the men of our time. Who although he was blind before, yet the tormentors 
john a blind man of a singular memory and rare gifts.  were so truel, so fierce, & so rigorous, that for his great constancy in professing the name of Christ, they maimed with a burning saw his left leg (as the other confessors were used before) and seared the apple of the eye, bereaved already of the sight, with an hot scaldinge iron. Let no man marvel at all, at his good conversation and godly life, though he were blind, in so much that his manners deserved not such admiration as his gift of memory, where he had printed whole books of holy scripture, not in tables made of stone (as the holy Apostle saith) neither in the hides of beástes, parchment, or paper, which moth corrupteth & the time weareth away: but in the fleshly tables of the heart, that is, in the prudent memory and sincere understanding of the mind: so that when it seemed good unto him he was able out of the closet of his mind, as if it were out of a certain treasury of good learning, to allege & repeat the Law & the Prophets, sometimes the histories, at other times the Evangelists and works of the Apostles. I confess truly that when first I saw the man stand in the midst of the congregation and assembly: and heard him recite certain places of holy Scripture I wondered at him. For as long as I heard his voice sound in mine ears, so long thought I (as the manner is at solemn meetings) that one read out of a book: but when that I came nearer unto him, and saw the truth as it was all other stand in compass with whole, open, and sound eyes, and him using none other but only the eye and sight of the mind, and in very deed uttering many things much like unto a Prophet, and excelling in many things many of them which enjoyed their senses sound and perfect, I could not choose but magnify God therefore, and marvel greatly thereat. Methought I saw lively tokens, and evident arguments, that he was a man in deed, not after the outward appearance, or fleshly eye of man, but according unto the inner sense, and secret understanding of the mind, the which expressed in this man, though his body were maimed, and out of fashion, greater power of his inward gifts. God himself reaching unto these men (mentioned before and continuing in several places and executing their wont trade of life in prayer and fasting with the rest of their godly exercises) the right hand of his mercy and succour; granted them through martyrdom to attain unto an happy and a blessed end. But the devil, enemy and sworn adversary of mankind cold no longer away with them, for that they were armed and fenced against him with prayers continually poured unto God, but went about (as he imagined) to vex them and to cut them of, from the face of the earth. For God had granted him that might and power, that neither he in no wise cold be kept back from his wilful malice and wickedness: neither these men for their manifold & sundry conflicts, should be deprived of their reward & glory. For which cause by the decree of the most wicked emperor Maximinus, there were in one day nine & thirty martyrs beheaded. These 
39 Martyrs beheaded.  were the martyrdoms suffered in Palaestina, during the whole term of eight years, and such was the persecution raised against us, which first began with the ruin and overthrow of the churches, which also increased daily more and more by reason that the emperors at sundry times renewed the same whereupon also it fell out that there were manifold and sundry conflicts of valiant champions wrestling for the truth in Christ: and an innumerable multitude of martyrs in every province, reaching from Libya, throughout all Egypt, Syria, & the Eastern countries, and every where, even unto the confines of Illyricum: And the coasts adjoining unto the aforesaid countries: as all Italy, Sicilia, France, and the Weasterne countries and such as reach unto Spain, Mauritania & afric: where they were not persecuted fully two years, but quickly through the mercy and goodness of God obtained peace and tranquillity, because that the divine providence of almighty God, for there faith and innocencyes sake, pitied their lamentable estate. For that which from the beginning was not remembered to happen in the Roman empire, came now in the end to pass amongst us beyond all hope & expectation. The empire was divided into two parts because of the persecution raised against us. And though in some part of the world the brethren enjoyed peace, yet in other regions and countries they suffered infinite conflicts and torments. But when that at length the grace of God showed unto us his loving, his merciful, his favourable countenance, and watchful care over us, than I say then, the governors and magistrates even they which afore time raised persecution against us, remembered themselves somewhat better, altered their mind & song a recantation: quenching the fiery flame of persecution flashing among us with more circumspect decrees & milder constitutions in the christians behalf. Now let us record unto the posterity the recantation of Maximinus the tyrant.   
The end of the eight book.   

THE ninth BOOK OF THE ECCLESIASTICAL HISTORY OF EUSEBIUS PAMPHILUS BISHOP OF CAESAREA IN PALAESTINA.  

CAP. I.  
Though Maximinus went not seriously about to succour the christians and to relent the persecution, yet it profited, & Sabinus published abroad his letters in the behalf of the christians so that peace was restored.  
THis recantation set forth by the commandment of the emperors, was published every where throughout Asia and all his provinces which thing being done, Maximinus the Eastern tyrant, most impious of all & chief enemy to the service of God, not pleased with these proclamations in stead of the written edict, commanded his princes by word of mouth that they should make league with the christians. And because he durst none other but obey the sentence of the higher power, he began to imagine how to conceal the decree already proclaimed & to provid lest that it were made manifest unto the countries of his dominion, & by this advise he commanded his inferior magistrates by word & not by writing: that henceforth they should persecute us no more. But they certified one an other of this commandment, & Sabinus who then among them was in highest dignity certified by epistle written in the latin tongue, the several precedents of the provinces of the emperors decree by translation thus: The majesty of our Lords and most noble emperors hath decreed now a good while ago 
Sabinus unto the precedents through out the dominions of Maximinus.  with great care & devotion to induce the minds of all mortal men unto the holy & right trade of living, to the end these also which have alienated themselves from the Roman manner, should exhibit due worship unto the immortal gods: but the stubbornness of some, & the mind of all other most obstinate, so far resisted, that they could be withdrawn from their purpose neither by right nor by reason, neither be terrified with any torment that was laid upon them. For as much as therefore it fell out by this means that many put themselves in great peril, the majesty of our lieges, & most puissant emperors, after their noble piety (judging it a thing far from their most noble purpose, for such a cause to cast men into so great a danger) gave me in charge that with diligence I should write unto your industry. That if any of the christians be found to use the religion of his own sect, you neither grieve nor molest him at all, neither think any man for this cause worthy of punishment when as it appeareth in so long a tract of time, they can by no means be induced to sursease from such a pertinacy. Your industry hath therefore to write to the lieutenants, captains & constables of every city & village that they pass not the bounds of this edict to presume any thing contrary to the same. The precedents through out the provinces, having received these letters thinking this to be the true meaning of the emperor, in these letters contained, declare forthwith by their epistles the emperors decree unto the live tenants, captains and unto such as governed the common people of the country. Neither were they only satisfied with the sending of letters, but rather by the deed doing itself to bring about the emperors will, brought forth and set at liberty, such as they held captives in prison for the confession of christian religion, yea releasing them also which for punishments sake were committed to the mine pits & digging of metals, for they being deceived thought this would please the emperor. These things being thus brought to pass, immediately after the son beams of peace shined brightly as if it had been after a dark or misty night. Then might a man have seen throughout every city, congregations gathered together, often synods and there wont meeting celebrated. At these things the incredulous heathen were much dismayed and wondering at the marvelous straungnes of so great a change, shouted out, that the God of the christians was the great 
Such as fell in persecution repented them of their fall.  and only true God. Some of our men which faithfully & manfully endured the combat of persecution, enjoyed again there liberty among all men: but others some fainting in the faith, of abject minds in the storm of persecution, greedily hastened unto their salve and sought of such as were strong and sound, the forwardness of health and desired the Lord to be merciful unto them. Again the noble champions of godliness being set at liberty from the affliction they suffered in the mine pits returned unto their own home, passing throughout every city with valiant and cheerful courage, with unspeakable joy, and replenished with inexplicable liberty of mind. They went in the voyage and return lauding God in songs & psalms throughout the mid high ways throughout the market places and frequented assemblies. There mightest thou have seen them who a little before after most grievous punishments were fettered, and banished their native soil to receive & enjoy their proper houses, which a cheerful and merry countenance, in so much that they which afore time cried out against us, now rejoiced together with us at this wonderful sight, happening beyond all man's expectation.   

CAP. II.  
Maximinus again showing his hatred against the christians forbiddeth the assemblies in churchyards and goeth about to banish them Antioch.  
THe tyrant enemy to all honesty and chief practiser of wicked counsel against all the godly, whom we said to have borne rule in the Eastern parts not well brookinge these things: permoited them not to continue in the same state, no not six whole months. wherefore he putteth in ure every mischievous practice to the overthrow of peace and tranquillity: first by a certain pretence he goeth about to bar us our liberty of meeting in churchyards, next by sending certain malicious men, he pricked and provoked against us the citizensof Antioch, that they should beg of him for a great benefit, that he would permit no christian at all to dwell within his dominions. This he assayed by the advise of others, the author of all which mischief, was Theotecnus, who solicited the cause, and egged them of Antioch forewards, a man he was of authority, an enchanter, very spiteful and far from the signification of his name, who then was lieutenant of that city.   

CAP. III.  
Theotecnus goeth about to mischief the christians, he incenseth the tyrant against them, and setteth up an Idol at Antioch.  
THis Theotecnus therefore when he had vehemently impugned us and procured every kind of way that the christians should diligently be sought out of their dens and apprehended for heinous robbers: and had imagined all means to the end we should be charged and accused: and had been the cause of death to an infinite number, at length he erecteth the Idol of jupiter 
jupiter philius.  as of the God of friendship, with certains enchantments and sorceries: and inventeth thereunto impure ceremonies, execrable sacrifices & detestable oblations: & causeth report to be made unto the emperor of the strange things the Oracle seemed to utter. This Theotecnus also, being a flatterer (wherewith he seemed to please the emperor) raised a wicked spirit against the christians and said: God so commanded that the christians should be banished out of the city, and the liberties thereof, For that they were rebels and traitors to the crown.   

CAP. FOUR  
Maximinus again raiseth persecution by his decrees.  
WHen that Theotecnus first of all had done this of his own accord, all the other magistrates inhabiting the cities of his dominion promulgated the like sentence: & when as the precedents throughout the provinces saw this pleased the emperor, they egged the subjects also to do the like: & the tyrant very promptly consented by his rescript unto their ordinances, so that again the heat of persecution was blown against us & that again Idol priests were ordained by the decree of Maximinus throughout every city & village and moreover high priests which specially excelled in policies and passed others in all things who also were zealous followers of their religion and bestowed great labour about the service of them whom they worshipped. Wherefore the emperors superstition and Idolatricall mind was again as it were a fresh incensed against us, & that I may utter the whole in few words he brought all his dominion both magistrates & inferior subjects, to practise every kind of mischief for his sake against us, & to think they requited him fully and should have great favour asmany as desired to obtain any benefit at his hand, if they oppressed us which slaughter & executed certain new mischiefs against us.   

CAP. V.  
The heathens go about to defame christian religion feigning blasphemies against the acts of Christ and Pilate, and with certain women's confession extorted from them by the governor of Damascus.  
Again they forge certain acts as of Pilate and our Saviour, full of blasphemy against Christ, the which by consent of the emperor they send abroad throughout his dominions commanding by their letters that the same throughout all places both city & country should be expounded & delivered to the youth by schoolmasters, to be committed unto memory in stead of their indicted vulgars & exercised discipline. These things being thus brought to pass a certain ruler of the host, whom the Romans call a captain, drew from the market place of Damascus in Phoenicia, certain infamous women and brought them by threats of torments to that pass that after a register or record was showed they should confess themselves sometimes to have been christians & privy to the wicked and lascivious acts which the christians committed among themselves at their solemn meeting on the sundays: & what other things it pleased him they should utter to the slander of our religion, the which words were registered, copied and lent to the emperor who also commanded the same every where, in every place and city to be published.   

CAP. VI  
The confusion of the captain of Damascus: the commendation of certain martyrs and the places where they flourished.  
BUt this captain in a while after procured his own death with his proper hand & suffered punishment due for his malicious desert. Then again banishment & grievous persecution was raised against the christians, & again the precedents of several provinces began utterly 
Three christians devoured of beasts Silvanus martyred. Petrus. b. of Alexandria beheaded. Lucianus martyred.  to rebel against us, so the diverse of them which excelled in the doctrine of Christ jesus, bore away the inevitable sentence of death. of which number were three christians in Emisa a city of Phoenicia, who of there own accord professed christianity & were delivered to be devoured of ravening beasts. Among these also was Silvanus a bishop, far strooken in years, having executed the function of the ecclesiastical ministry the space of forty years full. About that time Petrus who notably governed the churches of Alexandria, excelling all other godly bishops, for his virtuous life & godly exercise of preaching; for no other cause than you hear without hope of any reward, suddenly & unadvisedly by the commandment of Maximinus was beheaded: & together with him after the same manner, many Egyptian bishops were executed. Again Lucianus a notable man, for his continency of life, & for his skill in holy Scripture highly commended, being an elder of the church of Antioch was brought to Nicomedia in which city the emperor them abode. & after he had exhibited unto the emperor (enemy to all goodness) an apology in defence of the doctrine which he taught & where with he bare rule, was cast into prison and shortly after executed. This Maximinus in short space exercised so great a tyranny & cruelty towards us, that the later persecution seemed far more grievous unto us then the former.   

CAP. VII.  
The Edict of Maximinus against the christians and the calamities which ensued after the publishing thereof and daunted the braggery of the tyrant.  
IN the mids of every town (which before was never seen) the decrees of cities & besides them the copies of the imperial edicts engraven in brazen tables were nailed up. And children in schools sounded every day jesus & Pilate & other what so ever for farther contumely could be forged. It seemeth very expedient, for this place to annex the copy of the edict, which Maximinus nailed to pillars so that the insolent & arrogant temerity of this man: his spite towards God: his evident contumacy: and again the vigilant justice of God against impious persons, which immediately overtook him according unto the celestial wisdom of God, may be revealed: wherewith he being provoked though he imagined not mischiefs very long against us, yet at that time he confirmed them with public edicts. The copy whereof was thus:  

The copy of Maximinus translated edict, ratifying the decrees published against us and borrowed of that which was nailed to a post at Tyrus. 
Maximinus against Christians.   
At length the weak resistance of man's mind laying a side & scattering all obscurity & mist of error which hitherto possessed the wits as well of impious & miserable men, wrapped in the pernicious darkness of ignorance, hath beneable to discern, that the same is governed by the providence of the immortal gods, embracing goodness, the which thing may not be expressed, how accep table, how pleasing, & grateful it was unto us, and how great a try all it showed of your godly 
He commends the superstition of the Tyrians, & their cruelty against the Christians  will, when as also afore time every man knew your disposed diligence & piety towards the immortal gods, whose faith is made manifest, not by naked & fruitless words, but by firm & wondered works. wherefore your city may justly be called the seat of the immortal gods, & by many examples it is apparent how she flourisheth having the celestial Gods present with her. For behold, your city laying aside all the things which specially concerned her, & despising the things which chief should have been sought for her wealth, when as she perceived, that cursed vanity, again to creep & like contained & covered sparkles of fire by blowing again to sand forth mighty flames, immediately without further deliberation you having recourse unto our grace as unto the metropo litane of all divine worship have made supplication for remedy & aid: the which sound mind, it is manifest, the gods for your trusty service, have engraffed in you. He therefore I mean the most high & mighty jove, who ruleth your most renowned city, to the end he might deliver your country gods, your wives, your children, your household gods & houses from all utter corruption, hàth inspired your minds with this wholesome counsel, showing & declaring how excellent, & notable a thing it is to embrace the religion & sacred service of the immortal gods with due worship. who may be found so bereaved of all his wits which cannot understand this thing to hap unto us by the favourable care of the gods, that neither the earth denieth the seed she received frustra ting the hope of the husband men by vain expectation: neither is that show of wicked war on earth strengthened without offence: neither doth the noisome temperature of the air dispatch with death the corrupt bodies: neither is the sea swollen with unportunate winds, overflown the banks, neither do the storms which fall down unlooked for, stir up pernicious tempest: neither is the earth which is fostrer & mother of all, drowned in her own bottomlesgulfs by terrible earthquakes: neither the mountains settled on earth swallowed up by renting of the earth asuder: all which evils 
A slander.  yea greater than these, who knoweth not often to have happened heretofore. Yet all these things came to pass, because of the mere folly of those wicked men, when as that shameful spot overshadowed their minds & well-nigh as I may so term it, prevailed overy where. Again a little after he addeth: Let them behold the wide & broad field, the flourishing corn, and overflowing ears, the pleasant meadows clothed with herbs & flowers moistened with showers from heaven, & the weather become temperate & calm. again let all rejoice, because that the might of the most potent & sturdy Mars is pacified through your service, sacrifices & worship. let them rejoice because that therefore constantly we enjoy quiet peace, & as many as left that blind error & returned unto the right & best mind, may the rather be glad for that they are delivered from that sudden storm & grievous disease, & henceforh attained unto the sweetness of a pleasant life. But if they persist in that execrable vanitle, our will & pleasure is (according unto your request) that they be severed & banished far from your city & the bordering regions, that your city by this means after your laudable industry being made free from all impurity may busily occupy herself according unto her disposed mind in offering of sacrifices with due honour of the immortal gods. & that you may thoroughly understand how grateful your request in this behalf hath been unto us (yea without entreaty or great suit) voluntarily our most prompt mind to promote good endeavours hath granted unto yourdevotion, that what gift so ever of our bountifulness ye list, ye crave it of us in consideration of this your godly purpose. & that this thing may be accomplished forthwith, ask & have, which being done, shallbe a perpetual testimony unto your city of piety towards the immortal gods, & shallbe a proof unto your sons & posterity, how that you have been worthily rewarded by our goodness for this your desire to lead a right life.   
When these things were nailed to pillars throughout every province they bereaved us of all hope of better success, as much as lieth in man, so the well-nigh according unto the divine saying of Christ, The elect themselves (if it 
Mat. 24.  could possibly) had been offended at these things. but when as in manner the hope of many lay for dead, immediately while they were yet in their journey, which were authorized to publish in certain place the foresaid edict: God the defender of his church, not only resisted the insolent outrage of this tyrant, but showed unto the world his celestial aid in our behalf. For showers & rain in winter season, seized from their wont streams in watering the earth: & famine unlooked for oppressed them, after this en sued the pestilence & a certain grievous disease, in form of a botch, termed for the fervent burning thereof a carbuncle. this spreading itself over the whole body, brought such as therewith were infected into doubtful danger of their lives, but specially taking them about the eyes, it blinded an infinite number both of men, women and children. Moreover there rose war between the tyrant and the Armenians, who unto that time from the beginning were friends and fellows of the Romans. These Armenians when as they were Christians and careful about the service of God, the tyrant (enemy to God) endeavoured to constrain them to do sacrifice unto idols and devils, & in stead of friends he made them foes, in stead of fellows, enemies. These things suddenly meeting together in one and the same time have quelled the boasting of the presumptuous tyrant against God, wherewith he gloried that neither famine, neither pestilence, neither war, fell in his time, for that he carefully worshipped idols and impugned the Christians.   

CAP. VIII.  
Of the grievous famine and pestilence in the time of Maximinus, & of the godly affection which the Christians showed to their heathen enemies.  
THese things running in a heap and together, contained foresignes of his death. for he together with his army was sore vexed with the wars against the Armenians, and the rest I mean the inhabitors of his cities sore pined away with famine & pestilence, so that one measure of wheat was sold for two thousand & fifty Atticks. An infinite number died through out the cities, but more throughout the countries and villages, so that now the sundry and ancient sised valuations of husbandmen were in manner quite done away for because that all suddenly through want of food & grievous malady of the pestilence were perished. Many therefore sought to sell unto the wealthier sort, for most slender food, the dearest things they enjoyed. Others selling their possessions by pieces fell at length into the miserable peril of extreme poverty, others gnawing the small shredded tops of green grass and withal confusely feeding on certain venomous herbs used them for food, whereby the healthy constitution of the body was perished and turned to poison. divers noble women throughout the cities, driven to extreme need and necessity went a begging into the country, showing forth by their reverend countenance and more gorgeous apparel an example of that ancient and free manner of feeding, certain others whose strength was dried up tottering to and fro, wending and sliding much like carved pictures without life, for that they were not able to stand fell down flat in the midst of the streets, groveling upon the ground, with their faces upward and stretched out arms, making humble supplication that some one would reach them a little piece of bread, and thus lying in extremity, ready to yield up the ghost, cried out that they were hungry, being only able to utter these words: others which seemed to be of the wealthier sort, amazed at the multitude of beggars, after they had distributed infinitely they put on an unmerciful and sturdy mind, fearing lest they shortly should suffer the like need with them that craved. Wherefore in the midst of the market place and throughout narrow lanes the dead and bare carcases lay many days unburied and cast a long, which yielded a miserable spectacle to the beholders. Yea many became food unto dogs, for which cause chiefly such as lived, turned themselves to kill dogs, fearing lest they should become mad and turn themselves to tear in pieces and devour men. And no less truly did the plague spoil every house and age, but specially devouring them whom famine through want of food could not destroy. Therefore the rich, the princes, the precedents, and many of the magistrates as fit people for a pestilent disease (because they were not pinched with penury) suffered a sharp and most swift death. All sounded of lamentation, throughout every narrow lane, the market places and streets, there was nothing to be seen but weeping together with their wont pipes and the rest of minstrels noise. death after this sort waging battle with double armour, to weet, with famine and pestilence: destroyed in short space whole families, so that the dead carcases of two or three were seen borne to the grave in one funeral. These were recompenses for the bragging of Maximinus, & the edicts which he published against the Christians throughout 
The christians alone were endued with compassion.  the cities, when as by manifest tokens it appeared unto all men how serviceable & godly the christians were in all things. For they alone in so great an overflowing of mischief showed forth true compassion, and studious courtesy, every day some busily occupied themselves in curing and burying the dead, whereas infinite were otherwise despised of their own friends: others gathering together throughout the whole city, into one heap and place, the multitude of them which were in great danger by reason of famine, distributed bread unto all: to the end they might make that benefit manifest & famous unto all men, whereby they might glorify the God of the Christians, & confess that they alone were godly in deed, and sound by their works to be the only worshippers of God. These things being thus brought might to pass, the great & celestial God defender of the Christians, which by the aforesaid calamities showed his wrath & indignation against mortal men for because they had vexed us above measure, made the bright countenance of his providence towards us, placable & comfortable, so that thereby peace shined with great admiration unto us like light unto such as sat in darkness, & made manifest unto all men that God himself is the continual overseear of our affairs, which chastiseth his people and exerciseth them with calamities for a season. yet after sufficient correction appeareth again tractable and merciful unto such as trust in him.   

CAP. IX.  
The victory of Constantinus against Maxentius, the Edict of Maximinus in the behalf of the Christians.  
Wherefore Constantinus whom we have termed emperor, son of an Emperor, godly of a most godly man, & gracious in all things, being raised up by the highest king the god & saviour of all, against these most impious tyrants, waging battle with them by law of arms and bolstered with the aid of God, overthrew miraculously Maxentius at Rome, and foiled him utterly. Maximinus also in the east, surviving a little after his departure out of this life, died a most shameful death procured by Licinius, who then as yet had not raged against us, neither turned himself to persecute the christians. but the foresaid Constantinus, who was first in honour and possession of the empire, tendering the Romans' estate, whom the tyrant oppressed, made supplication unto the celestial God & his word, even to visus Christ the saviour of all the world for aid & succour, to the end he might deliver unto the Romans the liberty they enjoyed from their forefathers, and girded himself to battle together with his whole host, while that Maxentius in the mean space trusting more in his magical arts, than in the good will of his subjects, durst not march forwards to meet him, no not out of the town walls, but fortified every place, every coast and city with innumerable multitudes of armed soldiers, infinite garrisons full of flight placed here and there on every side throughout all Italy & the other countries of his dominion. wherefore Costantinus the emperor being aided from above, set upon the first, the second, & third band of the tyrant's host, valiantly overcame all, & so conquering the chief part of Italy draweth now nigh to Rome. & lest he should be constrained for the tyrant's sake to assault the Romans, God draweth forth very far without the gates of the city the tyrant himself as if he had been bound with certain chains & setteth forth & confirmeth again, that ancient power against impious persons, incredible and fabulous peradventure unto many: but unto the faithful, certain & engraffed in holy scripture, wonderfully with the eyes themselves to be beheld, (in truth itself) of all (and that I may speak in few words) both faithful & infidels. even as therefore under Moses & that ancient & godly nation of the Hebrewes, he 
Exod. 14.  overthrew the chariots of Pharaoh & his host, & covered with the waves of the sea the chosen horsemen, & drowned the soldiers in the running streams of the red sea: so Maxentius and his armed soldiers, and whole troup descended like a stone plunginge into the depth of the water, when as he went about to avoid and fly away from the power of God (by whom Constantinus was assisted) and to pass over the water, the which he had carefully overlaid with cockboats, like bridges linked together and prepared to his own destruction. wherefore then also it might have been said, He made a pit & digged it up, & fell himself into the destruction he made for other, for his travel 
Psal. 7.  shall return upon his own head, & his unrighteousness shall light upon his own pate. For the bridge which was made upon the river being overthrown, the passage was hindered, & the boats forthwith together with the men in them sunk into the bottom, & first of all the most impious tyrant himself, next his guard which were with him, according unto the foresaying of holy scripture, plunged like lead into the depth of the running stream. so that very well, this victory being obtained by the helping hand of God, the self same which of old was said against the impious tyrant, though not in word yet in deed even as they which were with Moses the great servant of God, might have been song and said after this sort: Let us sing unto the Lord, he is gloriously magnified, he hath overthrown the 
Exod. 15.  horse and rider in the sea, he is become my helper and defender, so that I perish not. And who is like unto thee o Lord among the Gods, who is like unto thee. glorified in the saints, wonderful, & gloriously bringing strange things to pass. When Constantinus had song by his works these & others to the like purpose unto God the prince whose power reacheth over all and author of the victory he came conqueror to Rome, where immediately with cheerful countenance and from the heart he was received of all both men, women, and children, senators and other noble personages, and of all the people of Rome with gladsome shouts and unspeakable joy, as a deliverer from oppression, defender of the city, and general benefactor unto all. but as one having the service of God engrassed within him, not moved with these triumphant acclamations, neither puffed up with praises, yet privy well enough to the aid of God, commanded immediately the banner of the Lords passion should be set upon the right hand of his picture, so they set it up in the most famous place of Rome, holding in his right hand the wholesome sign of the cross, in the which he commanded this superscription to be engraven in Roman letters. In this wholesome sign, the true conizance of fortitude, I have delivered our city from under the tyrant's yoke, & have set the senate and people of Rome at liberty, restoring them to their ancient honour and renown. Moreover when as Constantinus himself & also Licinius the Emperor together with him, (who as yet was not fallen to tyranny and madness, whereof afterwards he was guilty) both together pacified God the author of all goodness: with one mind and will they make a law in most absolute and ample wise in the behalf of the Christians: they send notice also unto Maximinus who as yet ruled in the east, how wonderfully God wrought with them, and the victory against the tyrant and the law itself, and the friendship hypocritically he pretended towards them. but he like a tyrant acknowledging these things to be most true, became very sorrowful, next, lest he should seem to yield unto others, and again about to serve from the edict, for fear of them which had ordained this law, as of his own accord and authority he gave forth unto the precedents of his dominion this edict necessarily in the behalf of the Christians, in the which craftily against himself he feigneth the things that never were done by him.  
Acoppie of Maximinus the tyrant's epistle in the behalf of the Christians.  
iovius Maximinus, Augustus unto Sabinus sendeth greeting. I hope it is well known unto your 
Maximinus in the behalf of the Christians.  wisdom and to all mortal men, our lieges and lords Diocletian and Maximinian, our fathers, to have notably decreed, when as they saw in manner all men laying aside the service of the gods, and joining themselves to the Christian nation: that as many as severed themselves from the service of the immortal Gods, should be called again unto the religion of the gods with undoubted 
An impudent lie. he showed no such courtesy.  pains and punishments. I truly first of all when that happily I came into the east & understood of many men which might have profited the common wealth, and were banished by the judges for the aforesaid cause, gave this to every judge in charge: that none of them thenceforwards should deal severely with them of their provinces, but call them back with fair speeches & exhortations unto the worship of the Gods. When these things then according unto our will were accomplished, it fell out that none of the eastern parts, either was banished or found obstinate, but by reason that nothing was grievously or severely practised against them, they might be revoked unto the service of the Gods. When as the last year prosperously I came to Nicomedia, and there made my abode, the citizens of Nicomedia came unto me together with the images of their gods, craving earnestly that in no case I should permit such a nation to inhabit their country. But forasmuch as I knew very many men of that religion to devil in those parts, I framed them an answer in this sort: that I liked well of their petition, but I saw that all did not request the same. Wherefore if any continued in that superstition, (our will was) that every one should be left to follow the free purpose of his will, so that they would acknowledge the service of the gods, in like sort they should enjoy the same city together with the citizens of Nicomedia and the other cities also, which made the like request unto me, that not one of the Christians might devil among them. It was needful that I should answer them friendly and lovingly, the which all the ancient Emperors observed and is of the gods themselves approved, through whom all mortal men and the government itself of the commonwealth doth stand. It pleased us then to ratify so great a request made unto us in the behalf of the service of their high God. Wherefore though chiefly heretofore also we have written unto your wisdom & commanded the like, that nothing severely were done against them of the province which went about to secure such a nation, but should patiently be obeyed, and that they should suffer contumelies and vexations neither of the officials neither of any other whatsoever. I have thought good by these my letters to admonish your prompt mind, that with fair speeches and exhortations you bring them of our dominions to acknowledge the careful providence of the Gods. Wherefore if any of his own accord think good to acknowledge the service of the Gods, such a one is worthy to be embraced: but if some will cleave to their peculiar religion, let them do it at their free will and pleasure. Your wisdom hath therefore to observe that which is decreed of us, that none henceforth have this power given him to oppress with contumelies, rattling speeches, & shaking troubles, our loving subjects, sithen that as it is written before, it behoveth us rather with fair speeches and mild exhortations to revoke them unto the service of the immortal gods. And to the end this our commandment be known of all our provincials, our will is that you publish by proclamation directed from yourself, that which is commanded by us  
When Maximinus being constrained of necessity & not of his own accord had commanded these things, for all this was he not of all men thought true in his dealing, either worthy of trust, for because that afore time after the like grant, he showed a turncoate, a wavering mind, & a lying mouth. There durst none of us gather a synod together or meddle with public affairs, for these letters licensed not this: but only commanded: that we should not be afflicted with any violence or contumely, it commanded not that conventicles should be made, that churches should be built, or the rest of our wont ceremonies should be retained. although Constantinus & Licinnius princes of peace and piety, had written unto Maximinus that he should grant these things and permitted the same unto all their subjects by Edicts and decrees: yet the most wicked would not hitherto have remitted his tyranny, had not he by divine judgement been compelled and brought at length against his will to this pass, for such a trouble beset him as followeth.   

CAP. X.  
Maximinus wageth battle with Licinnius, and is overcome, he rageth against his enchanters, he publisheth an Edict in the behalf of the Christians, at length dieth miserably.  
WHen as he was no longer able to sustain the weight of the Empire, which unworthily he had challenged unto himself, but went about his affairs otherwise then became him, through want of skill being void of a moderate mind required in an Emperor, and unadvisedly puffed in mind with overflowinge arrogancy and pride: he presumed to wax stately against his fellow Emperors, far excelling him in lineage and learning, in worthiness and wisdom, but especially against him which passed all other in wisdom and piety towards the true God, and to challenge unto himself the majesty of the chief Emperor. He became so furious and mad that he broke the league made with Licinnius, and raised an irreconciled 
Maximinus wageth battle with Licinnius.  battle. In short space therefore with all might, he molested in manner every city, and having gathered all his host together, and mustered a multitude of many millions of soldiers, he marcheth to battle and directeth the forefront of his band against him, trusting in devils whom he took for gods, and was arrogant because of his infinite multitude of armed soldiers. But in the skirmish itself, he is destitute of God's help, and God the one and the only aider & succourer of all men, giveth the victory to Licinnius: & first of all the force of armed soldiers wherein he trusted faileth him, afterwards he was left alone, destitute of all company, forsaken of the soldiers that were about him which fled unto the conqueror, the unhappy man put of quickly the imperial attire not pertaining unto him, timorous, cowardy, and effeminate, he joineth himself to the multitude and flieth away, and hiding himself in fields and villages, he hardly escaped the hand of the enemy, while by all means he sought to save his life, in very deed notably approving the holy scripture, & showing for manifest truth where it was said: There is no king that can be 
Psal. 33.  saved by the multitude of an host, neither is any mighty man delivered by much strength. A horse is counted but a vain thing to save a man, neither shall he deliver any man by his great strength. Behold the eye of the Lord is upon them that fear him, and upon such as trust in his mercy that he may deliver their souls from death. After this sort the tyrant subject to most vile shame and reproach came to his own coasts, and first of all being strooken with rage & madness, he slew many priests and prophets of their gods, whom before he had suspected, and by the procurement and trust of whose oracles he had taken armour upon him to wage battle: as enchanters & deceivers, which also had villainously betrayed his person, afterwards when he had glorified the God of the Christians, and ordained a most perfect and absolute decree in the behalf of their liberty, suddenly vexation ended his life, so that there remained no time afterwards for him to deliberate, the law which he published was thus.  

The copy of Maximinus the tyrant's constitution in the behalf of the Christians translated out of Roman letters into the Greek tongue.  
The Emperor Caesar, Caius, Valerius, mighty, lord of Germany, lord of Sarmatia, gracious, 
Cap 10. in the Greek. Maximinus in the behalf of the Christians. He dissembleth with his subjects.  fortunate, puissant Augustus. It is requisite that without ceasing we provide for the profit of our provincials & by all means that we be willing to exhibit those things unto them whereby they may obtain such things as may chief profit them. The things which avail for public profit & commodity, the advantage of the common wealth & pleasing unto every man, we are well persuaded that there is none but knoweth them very well, that every one hath recourse unto that which is done, & that every wight in the world understandeth of our affairs. when as afore time it came to our knowledge, that for the same cause (for the which it was commanded by Diocletian & Maximinian, our progenitors of famous memory, the synods & assemblies of the christians should be cut short) many were troubled & spoiled by the officials, & the same as yet we perceive to be further practised against our lovig subjects, whom chief as reason requireth we ought to provide for, whose substance was taken away. by our letters sent unto the precedents throughout every province of our dominions the last year we have decreed: that if any were disposed to cleave unto such ceremonies, or to addict themselves unto the observation of that religion, it might be lawful for them without offence to follow their own will, & that they should be hindered or forbidden by no man. our pleasure was moreover that without fear & suspicion they should use that service which pleased every man best. Nevertheless you can not be ignorant of this, that certain judges despised our decrees & made our subjects uncertain of our edicts, & to have done it of set purpose, that they might the longer abide in those rites which pleased them better. That therefore hereafter all suspicion, doubt & fear may be removed, we have decreed to publish this edict, whereby it may appear manifest unto all men that it may be lawful for them as many as will follow that opinion & religion, by this our gracious gift & letters patents, as every one listeth & is delighted, so to use that religion which him pleaseth, & after his own manner to exercise the same. Besides this also is permitted unto them that they may build places of prayer for the lord. last of all that this our gift may be the greater, we have vouchsafed to decree that also: that if any house or manors heretofore belonging unto the christians title, by the commandment of our ancestors have passed unto the crown, either presently enjoyed by any city either otherwise sold, or given to any man for a reward, all these we have commanded, they should be revoked, to the ancient right of the christians, whereby all may have experience of our piety & providence in this behalf.   
These words of the tyrant, not one year being fully passed, followed the edicts which against the christians were engraven in pillars. & to whom a little before we seemed profane, impious, & the plague of all mankind, so that he forbade us to dwell not only in the cities but also in the fields, yea & in the desert: by the same man, edicts & injunctions are decreed now in the behalf of the christians: & they which of late were in peril of fire & sword, & the ravenous devouring of beasts & Soulss of the air before the tyrant's face, & suffered all sort of pains & punishments, & miserable ends of this life as profane & impious people: unto them now it is permitted, openly to exercise & use the christian religion, & to build places for prayer unto the Lord, again the tyrant affirmeth this unto them that they may enjoy certain rights & privileges. when 
The death of Maximinus the tyrant. God plagued Maximinus. Famine. Inward burning. Hewme.  he had proclaimed this his protestation therefore in the end he received this, in stead of recompense, the enduring the lesser torment which by right he should have suffered, he being strike of God with a sudden plague from above, should die in the second skirmish of the battle. he died not as captains in war fight mantully in battle for their country, for virtue & their friends, are commonly wont to endure courageously a glorious death: but like an impious person & a rebel to God (his army as yet lying in the field, & he tarrying at home & in secret) he suffereth due punishment, being strooken with a sudden plague of God over all his body so that he was vexed with great torments & griefs, pined away with hunger, fell down from his bed, his flesh altogether wasted by invisible fire sent from above, so that it consumed, dropped away, & lost all the fashion of the old form, when as there remained nothing unto him save only the bare bones like a painted image, dried up of a long time. Neither did the beholders take his body for other than the sepulchre of the soul, buried in a body that was now dead, and all together consumed. When that as yet he burned more vehemently than the boiling baths are wont, out of the inward closerts of the marrow, his eyes leapt forth & passing their bounds left 
Blindness. His last confession.  him blind. but he breathing as yet in these torments making his confession unto the Lord, called for death, and at length confessing himself to have suffered these things justly, and in steed of revengement, for the madness he presumed and practised against Christ jesus, gave up the ghost.   

CAP. XI.  
After the death of Maximinus, the Christian affairs began to be in better estate. the executors of Maximinus tyranny are punished. Constantinus and Licinnius are proclaimed Emperors.  
WHen Maximinus had thus departed this life, who alone continued of all the tyrants the utter enemy to all piety and godliness: the churches through the grace of almighty God were builded again and erected from the foundations: the Gospel of Christ jesus shining unto the glory of the universal God, received greater liberty than aforetime: but the impiety 
The ignominy that befell Maximinus after his death.  of the sworn enemies to godliness was subject to extreme shame and ignominy. For the said Maximinus was declared by public edicts the first most deadly enemy of all the Emperors, the most impious, the most ignominious, and a tyrant that was abhorred before the face of God. And what monument so ever of letters or proclamations stood throughout every city to his or his children's honour, they were partly worn and thrown from aloft unto the pavement, partly so overlaid & darkened with so black a colour, that they became unprofitable for public sight. Likewise the pictures, as many as were erected to his honour, being thrown down after the same sort, and defaced, were set forth to the laughter and derision of such as would use them 
The executors of tyranny are plagued.  both ignominiously and contemptuously. Afterwards all the ensigns also of others that were enemies to piety and christian religion were taken down, all the persecutors as many as favoured Maximinus were executed, specially such as by him were honoured in the head cities, and to the end they might flatter him, hated more deadly our doctrine and religion, of which sort of people 
Peucetius a wicked magistrate. Culcianus a wicked magistrate. Theotecnus  Peucetius was one, whom before all other he esteemed for most honourable, most reverend, and of all his friends best beloved, twice, and the third time Consul, and had appointed him the chief governor in all his affairs: next was Culcianus enjoying the authority of every degree and office, who also having shed throughout Egypt the blood of an infinite number of Christians, was of great fame: beside others not a few through whom chief the tyranny of Maximinus prevailed and took increase. Moreover also vengeance lighted upon Theotecnus, not forgetful of the things he had committed against the Christians, who because of the image & idol he erected 
Enchanters & idolaters punished.  at Antioch became famous, and was also made precedent by Maximinus. Licinnius after his coming to Antioch, to the end he might find out the enchanters which had foully deceived him he punished with torments the prophets and priests of the late erected image, & made inquisition in what sort they cloaked the deceit. When as they driven by torment could not conceal the truth, they revealed the whole secrety to be a deceit wrought by the subtlety of Theotecnus. Wherefore 
Maximinus' children, and kinsmen, received their deserts.  he rewarded all with punishment dew for their desert, and first of all Theotecnus himself, afterwards the other companions of enchantments when he had first diversly tormented them, he executed to death. After all these the next turn lighted upon the children of Maximinus, whom he had made companions of the imperial honour, of the pictures and public ensigns. Last of all the kinsmen of the tyrant, who afore time by their insolency oppressed all men, together with the aforesaid tyrant now suffered punishment with utter shame. For they received not the discipline, they knew not neither understood they the admonition which speaketh in holy scripture: Put 
Psalm. 146.  not your trust in princes, nor in any child of man, for there is no help in them. When the breath of man goeth forth he shall return again to his earth, in that day all his thoughts and devices shall perish. The impious persons after this sort being bereaved of their lives, the empire stood 
Constantinus & Licinnius Emperors.  very stable void of all envy unto Constantinus and Licinnius alone. These men (when as before all things they had wiped out of this life the enemies of God) joyfully possessing benefits and graces from above, showed forth the study of virtue and of godliness, piety and thankfulness of mind towards God, by a constitution published in the behalf of the Christians.   
The end of the ninth book.   

THE TENTH BOOK OF THE ECCLESIASTICAL HISTORY OF EUSEBIUS PAMPHILUS BISHOP OF CAESAREA IN PALAESTINA.  

CAP. I.  
The thankfulness of the Christians for the peace granted unto them from above after the great storm of persecution.  
MAny and infinite thanks be given in all things unto God almighty and king of 
He beginnet with thanks unto God for the peace after persecution.  all kings, and to jesus Christ the saviour and redeemer of our souls, through whom we wish unto us continually the preservation of such things as concern peace, both from outward vexations, as also firm and immovable inwardly in our minds. Seeing that hitherto we were furthered by thy prayers, and now having finished nine books of the ecclesiastical history, we annex the tenth and dedicate it unto thee, most holy Paulinus, sealing and shutting up the whole work with the publishing abroad of thy praise. Justly therefore we place here in a perfect number the absolute and solemn sermon gratulatory of the repairing of the churches, obeying no doubt herein the holy ghost commanding 
Psalm. 98.  after this sort: sing unto the Lord a new song, because he hath done marvelous things. with his own right hand & with his holy arm hath he gotten himself the victory. The Lord hath showed his salvation: in the sight of the heathen hath he openly declared his righteousness. Insomuch that these words of the Prophet require a new song, of duty than we must have a song in our mouth, because that after uglesome and dark spectacles, after thundering and terrible threats, we have been thought worthy now to see such things, and to celebrate such solemnities, such as I say before us many just men and Martyrs of God have desired to see upon earth and have not seen, to hear and have not heard. But they passing very speedily, have possessed far more mighty joys, being taken away into the heavens themselves unto the celestial Paradise and to divine dayntyes: but we confessing these present things to be greater than we deserved, do honour above measure the grace of God's great goodness. We honour him justly, reverencing the same with all the might of our minds, and testifling truly according unto the prophecies written where it is said: Come and see the works of 
Psalm. 46.  the Lord, what marvelous things he hath done upon earth, he maketh the wars to cease unto the ends of the world. He breaketh the bow, bruyseth their armour, and burneth their chariots with fire. Rejoicing therefore together in this sort because of these things which in us manifestly are fufilled, we will join this book to the other former treatises. For the whole rabble of the hateful persons and enemies to God was wiped away, and so suddenly taken out of the sight of men, that again the word of God was fulfilled, saying: I saw the wicked lyfred up and exaulted like the ceders of Libanus, and I passed by and behold 
Psalm. 37.  he was not, I sought his place and it could not be found. This day being lightsome and clear, cast over with no dark clouds, hath shined to all the churches of Christ throughout the world, with the son beams of celestial brightness. Neither did any foreyner envy at our joyful assemblies, or at the enjoying of the same gracious benefits, but all mortal men being delivered from tyrannical oppression, had liberty to communicate with us in the things given us from above.   

CAP. II.  
The heathens are glad of the Christians success, the churches are repaired, and the Emperors show themselves liberal and bountiful.  
The heathen being delivered & rid of the former mischieves, confessed diversly that the only true god was the defender of the godly christians, but unto vs there was an unspeakable joy, which with incessant hope did depend of Christ the anointed of God, yet a certain divine gladness inspired all, seeing the places a little before destroyed by the impiety of the tyrants, to be raised up as it were out of a long and deadly calamity, and the temples again from the foundations to be erected 
The temples builded again.  unto an unmeasurable height, and to receive greater beauty than ever they enjoyed before their destruction. Moreover the most puissant Emperors by their often constitutions published in the behalf of the Christians, have amplified and enlarged the things granted us by the free bountifulness of God, unto the Bishops also there came favourable letters from the Emeprour, dignities were bestowed, sums of money and presents were sent them, the copy of which letters translated out of the Roman into the greek tongue, it shall not be amiss in his proper place to annex it unto this present history as unto a certain pillar, to the end they may be committed to the memory of all posterity to come.   

CAP. III.  
Of the dedication of the temples than every where celebrated, and their festival orations.  
THen the wished and desired sight was seen of us, to wit the celebrating of the dedications, 
Consecrations and the dedications of temples.  throughout the cities, and consecrations of oratory's lately builded: the meeting of Bishops: the coming together of them which being far severed asunder, dwelt in foreign countries: the love of nation towards nation: the knitting together of the members of Christ, closing into one harmony. so that according unto the foreshowing of the Prophet signifying mystically before, the thing which should come: bone was joined to bone, joint to joint, and what so ever 
Ezech. 37. An uniform consent of the Christians.  other thing the saying of the Prophet though darkly, yet truly foretold us. One power of the divine spirit wrought in all the members: all had one mind, and the same readiness of faith: the celebration of the divinity among all was one: Moreover the orderly service of such as governed the Churches and public ministration of the holy things appointed of them for the purpose: comely rites and ceremonies of the Churches were celebrated, here, with psalmodies and other songs of praise delivered us from above, there, with divine and mystical ministration as the secret pledges of the Lords passion were solemnized, and withal men and women of every age, with all might that in them lay, with cheerful mind and will, in prayer and thanksgiving, honoured God the author of all goodness. to be short, the governors of the Churches as many as were present with solemn Sermons every one as much as in him lay, set forth and extolled the solemn meeting and assemblies. There went up into the pulpit one among all the rest, counted very sage, expert in the words of God, well exercised in preaching, who chose a parcel of Scripture, discoursed at large as it were in the gathering together of the members and uniting of the congregations, whom many learned clerks and famous Bishops heard with quiet and attentive ear. This preacher therefore in the presence of Paulinus a Bishop that passed all other for rare and singular gifts: by whose means and procurement also the famous temple of Tyrus in Phoenicia was builded with most gorgeous furniture uttered this Sermon in such sort as followeth.   

CAP. FOUR  
A solemn Sermon in praise of the building of the Churches, but expressly directed unto Paulinus Bishop of Tyrus.  
OYe friends and Priests of the most high God, which are beautified with holy robes and the heavenly crown of glory: with the sacred ointment and priestly attire of the holy ghost: and thou the ornament of the new holy temple of God, which art honoured of God himself 
He praiseth Paulinus the Bishop.  with wisdom of ancient years, yet hast brought to pass noble deeds and enterprises with fresh and flourishing virtue, to whom God himself comprehending the whole world hath granted this great honour, that thou shouldest build and repairs on earth this house, unto Christ the only begotten and his first begotten word, unto his holy and noble spouse whom one may very well call either 
Beseleel. Solomon. Zorobabel.  a new Beseleel, chief builder of God's tabernacle, or Solomon king of a new and more mighty jerusalem, or else a new Zorobabel: which hast purchased far greater glory unto the temple of God than it had before: and O you the sucklings of the holy stock of Christ, the house of good literature, the school of wisdom, the honest and godly audience of piety: It was lawful for us of old to laud God with hymns and songs, which have heard out of holy Scripture the mainelous wonders of God, and the miraculous bountifulness of the Lord showed towards mankind being to this end instructed that we should say: O God we have heard with our ears, our fathers 
Psal. 44.  have declared unto us the works thou hast wrought in their days of old: but now have we learned it not by hearing, neither by reheatsall and rumour of the high arm, and heavenly hand of our God and high King, but by deeds, and (as I may so say) with the eyes themselves, beholding the things of old to be certain and true, we may sing an mother hynme of victory and to good purpose shout and say: like as we have heard so have we seen, in the city of the Lord of hosts, 
Psal. 48.  in the city of our God: I mean in an other city, than this lately builded and erected unto God, which is the Church of the living God, the pillar and ground of all truth, of the which 
1. Timoth. 3.  a certain other testimony of holy Scripture thus happily reporteth: Glorious things are spoken 
Psal. 87.  of thee, o thou city of God. In so much as then we are gathered by the benefit of Almighty God through the grace of the only begotten unto this Church, let every one of us here presently assembled together praise and laud God, and with all cry and say: I was glad when they 
Psal. 122. Psal. 26.  said unto me we will go up into the house of the Lord. and again, Lord I have loved the beauty of thy house, and the place where thine honour dwells. And not only he which sitteth but also altogether, with one spirit and with one mind honouring the Lord, let us then sing and say: great is the Lord and worthy to be praised, in the city of our God, even upon his holy 
Psal. 48.  hill. for he truly is great and his house great, high wide and bewetifull in comparison of the sons of men. great is the Lord which alone doth wonderful things, great is the 
Psal. 113.  Lord doing great things, unsearchable things, glorious and excellent things whereof there is no number great changing moments and times, removing and ordaining things, raising the poor out of the dust, and lifting the needy out of the mire, he hath deposed the mighty from their seats, and exalted the meek out of the earth, he hath filled the hungry with good things, 
Luc. 1.  and hath broken the arms of the proud. thus hath he confirmed the memory of the things rehearsed of old not only to the faithful, but also unto the Infidels: it is the Lord of all, the maker of the whole world, the Almighty, the most excellent, the one and the only God, which doth wonderful and great things, unto whom we obediently do sing a new song even unto him which alone doth marvelous things, because his mercy endureth for ever: which smote 
Psal. 106. Psal. 107. Psal. 136. Psal. 105.  great Kings & slay mighty Kings, because his mercy endureth for ever: because that when we were brought low the Lord was mindful of us, and delivered us from our enemies. with these praises let us not cease to celebrate God the universal father, but also the second person, author of all goodness exhibited unto us, the bringer of the knowledge of God, the teacher of true piety, the rooter out of the wicked, the dispatcher of all tyrants, the governor of our whole life, let us (whose case was lamentable) honour him sounding continually with mouth and mind, I mean our Saviour jesus. for he alone the only most excellent son of the most excellent father, according unto the will of his father, wherewith he loved man, most willingly like a passing cunning Physician for the health of the patients, took upon him our nature which say as it were in a bottomless pit of perdition, the beholding of whom in this case was very grievous, and the handling unpleasant: and of the miseries of others he heaped unto himself great miseries, he saved not only such as were sick with fore botches and festered wounds: but also such as lay among the dead, he himself by himself hath delivered us from the most dark dungeons of death. there was not so much power given to any other in heaven which could without offence and undoubtedly minister the salvation of so many castwayes, but he alone took upon 
Esay 53.  him our perdition, subject to many grievous passions, he alone took upon him our troubles, he alone took upon him the punishments due for ourimpietye, and he saveth us whom he found not only half dead, but to be aborted, now stinking in the graves and sepulchres themselves, heretofore & presently also with the carefulness of his good will, beyond all other men's expectation, yea and ours to: and delivereth unto us the great abundance of his fatherly goodness being our quickener, our day star, our great Physician, our King and Lord the Christ of God. When all man kind was then overshadowed, with the night all cloudy and palpable darkness, with the wiliness of seducing devils, and the working of spirits hateful to God, he alone appearing unto us, loosed with the sun beams of his heavenly light the knobbye fetters of our sins: but now after that for so great favour and bountifulness, spite being grieved 
Satan the enemy of màkinde & worker of all mischief.  with all goodness, and the devil himself busily going about all mischief, only not bursting for grief, hath raised cruel war against us with all all his deadly might, and first after the manner of a mad dog, which gnaweth with his teeth the st●●es' flung at him, and poureth out the rage of revengement upon the darts which have no life: he set upon the stones of the oratoryes and the senseless building of the houses with savage woodness, to the end he might bring in as he supposed a waste desert of Churches: again he sent out cruel murmurs & and poisoned speeches partly by the threats of wicked tyrants, and partly by the decrees of prophant Princes: moreover foaming out his death he hath infected with his venomous and deadly poison the souls which he caught in his snare, and slew them with the damnable sacrifices of dead images, and raised against us all sorts of beasts covered with man's skin and all kind of cruelty: again the 
Christ aideth the comfortless.  Angel of great counsel, the great grand captain of God, after sufficient wrestling the which the most valiant soldiers of his kingdom endured thoroughly with invincible patience and sufferance, had eftsoons showed himself, he destroyed the hurtful and noisome things and brought all to nought, as if they never had been named, but unto himself he made all acceptable and peculiar, above all glory, not only among all men, but among the heavenly powers themselves, the sun, the moon, the stars, all heaven and earth together. so that now which otherwise never any where came to pass, the most excellent Emperors, considering the honour they received of him, have detested the sight of dead images and trodden underfoot the unlawful service of devils: they have set at nought the seducing of old time received of the Elders: they have known one only God, the common benefactor of all: they of themselves confessed Christ the son of God supreme Kings of all: upon pillars they have entitled him a Saviour: for everlasting memory they fastened his virtues and victories against the wicked in the mids of the city which had dominion upon earth unto the imperial arms, that Jesus Christ our Saviour alone of all the men from the beginning of the world, yea of the head Princes of the whole world, was honoured not as a common King, treated of men, but adored as the natural son of the universal God and God himself. and not without just cause. What Prince of all them that ever were, brought so much power, that by the appeliation of his name he should fill the ears and mouths of all mortal men throughout the whole world? What King hath ratified so godly and so wise laws decreed by him that they might sufficiently and durable he read to the hearing of all men from the ends of the earth to the bounds of the whole world? Who hath wiped away the barbarous and savage manners of the Gentiles with his loving and tractable laws? who ever since the beginning of the whole world, being impugned of all men hath showed power passing the reach and strength of man, so that he seemed daily to flourish and through out all his whole life to wax young? who hath ordained and planted a nation not heard of from the first beginning, not secret in some corner of the earth, but throughout the whole compass under heaven? Who hath so fenced his soldiers with the bright armour of godliness that they were found in their fighting against their adversaries of courage harder than the Adamant stone? What King after his disease so governeth, and warreth, and trecteth signs of victories against the enemies, and filleth every place, coast and country as will of the Grecians as Barbarians with his princely palaces and consecrated temples? as these ornaments and dedicated jewels 
The ornaments of the temple, and the meaning thereof. Psal. 33. Psal. 148.  of this temple are gorgeous, which being royal and notable in deed, are worthy of wondering and admiration and as it were certain and manifest tokens of our Saviour (for now also: he spoke the word and they were done, he commanded and they were created, for who will with stand the beckoning of the word of God the supreme King and governor of all) which require special rest and convenient leisure that they may diligently he considered and expounded, whereof also proportionally the readiness of the workmen is to be weighed, in presence of him whom we celebrate with divine praises, which considereth the spiritual temple of us all, and beholdeth the house builded with lively and growing stones which being sound and securely laid upon the foundation of the Apostles and Prophets hath jesus Christ himself to the corner stone, whom the wicked head builders of mischief have rejected not only of that building which now is ancient and hath no longer continuance: but also of that presently consisting of many men. but the father hath alloweded him for head of the corner of our common Church, both then and now also. Therefore this lively Church of the living God builded of ourselves, I doc call that chief vestry serving for the word of God, whose inward chauncells not seen of many, holy in deed and most holy places, who by beholding of them ever durst presume to explicate? yea who could behold the inner parts of the hallowed porches but the only great high Priest of all to whom only it is lawful to search the secrets of every reasonable soul? per adventure it may be possible for some one or other of his equals to enjoy the second place next after him to wit, for the Precedent and Captain of this warfare, whom the chief and great high Priest himself hath ordained a shepherd of this your holy flock, enjoying the second honour of these holy things, taking in charge your people by lot and appointment of the father as his servant and interpreter, like a new Aaron or Melchisedech likened unto the son of God, remaining and preserved by him for ever by the prayers in common of you all unto this man therefore only be it lawful next after the chief and greatest high Priest to see and to behold; if not the chief things, at least wise the second closet of the inner contemplation of your souls, when he hath exactly sifted every one of you by experience and proliritye of time, and when as with his own industry and care he hath instructed all you of the world, in honesty and the doctrine which is according unto godliness, and hath been made mighty, above all others, to set forth with works agreeable to his calling that doctrine, which by aid of the divine power he hath gotten. the chief therefore and our great high Priest, the things which he 
john. 5.  seeth the father do, the same likewise (saith he) doth the son: but this man secondarily, even himself, beholding with the clear eyes of the mind the first as a teacher, whatsoever things he saw him do, using as it were the first framed patterns, the portraiture of them as much as lay in him to the like resemblance, as a workman he wrought the things which you see with your eyes, differing not a iota from that Beseleel, whom God himself endued with 
Beselc cl.  the spirit of wisdom and understanding, and other industry and skilful knowledge, whom he called and ordained the workman of the building of the temple by forms of the celestial types. after this sort this man, garnishing and beautifying whole Christ, the word, the wisdom and light in his mind, it may not be told with what courage of mind, with what plenteous and unsatiable power of the mind, and with what great liberality of you all and earnestly contending with largeness of gifts, lest by any means you should slide away from his purpose: he hath ordained this most renowned and most excellent temple of the high God, as a visible pattern agreeable with nature, resembling the better invisible temple. This choir, worthy 
The cleansing of the polluted temple.  to be spoken of, though first of all it were covered through the wiles of the adversaries with the sink of all filthiness, he despised not, neither yielded unto the cruel spite of them which were authors of that mischief, for if his pleasure had been to have passed unto some other place, (a thousand others had been easily sought in this city) he had found great ease of his labour, and had been rid of so much business. but first of all he stirred up himself to this work, next all the whole people being settled with readiness, and made of all as it were one will, first he took this labour in hand: to the end that he might specially restore her that was destroyed by the enemy, which afore time had endured great travels, and before our time the same persecution which we suffered, I mean the Church like a mother deprived of her children, he thought good that she altogether with us should enjoy the magnificency of our gracious God. for as much as the great shepherd hath vouchsafed to gather into one fold his children, the beasts and wolves driven away, and every sort of cruel and savage creatures put to flight, the 
Psal.  jaws of the Lions he hath broken, as the holy Scripture doth testify, he hath also most justly restored again the very fold of his flock, that he might still the enemy and avenger, and resist 
Psal. 8.  the rebellious enterprises of the wicked against God. and now they are not hated of God, no more were they then. but after that in short space they molested, and were also molested themselves, they suffered punishment due for their desert, and were utterly destroyed themselves, their friends and families, so that the prophecies written of old in holy Scripture they have in very deed confirmed, where among other things the holy Scripture truly pronounceth these things of them: the wicked have drawn their sword, bended their bow that they may shoot 
Psal. 37.  at the poor and needy, and slay the pure of heart. their sword shall pierce their own heart, and their bow shall be broken. and again: the remembrance of them is perished with a sound, and their name hast thou wiped away for ever and ever. and when they were 
Psal. 9 Psal. 18.  in misery they cried, but there was none to deliver them. unto the Lord, and he heard them not. they stumbled and fell, but we rose and stand up. and this that was foretold of them (Lord in thy city thou shalt bring their likeness to nought.) is now in all men's sight found true. 
Psal. 73.  but they after the manner of the giants, going about to war with God, purchased unto themselves such an end as berewed them of their lives & but she that was desolate and bewailed among men, obtained such an end of her patience in God, as is now to be seen, that according unto the prophecy of Esay it may be tried unto her: Rejoice thou dry desert, let the wilderness 
Esay. 35.  be glad and flourish like the lily, the waste places shall bring forth and rejoice. You lose hands and dissolute knees ye shall be strengthened. Comfort yourselves, you faint hearted, you shall be strengthened fear not. Behold our God hath restored judgement and will requite. He will come and save you. For saith he the waters shall flow in the desert and the valleys in a thirsty land, and the dry land shall beturned into marsh, and the fountains of waters into dry land. And these things of old time foretold by words were graffed in holy Scripture, but the things now brought to pass, are not only delivered unto us by hearsay but by works themselves. This desert destitute of water, this widow and desolate (whose gates with axes like timber in the woods they have hewed down, For they have broken her in pieces with axes and hammers: Whose books they have destroyed, And 
Psal. 74.  burned wih fiere the Sanctuary of God, for they have thrown to the ground the tabernacle of his name: whose grapes they have gathered as many as passed this way & thrown down her hedges, the which the wild bore out of the wood hath rooted up, and the wild beast of the field devoured) By the wonderful works of Christ, presently where it pleased him is 
Psal. 80. Proverb. 3. Heb. 12.  become like the lily. For then by his commandment according unto the providence of the father she was chastised (Whom the Lord loveth he chasticeth, he scurgeth every child whom he receiveth) and after due measure converted, she is commanded to rejoice from above & now flourisheth like the lily & breatheth unto all men an holy sweet smelling savour. for saith he the water shall flow in the desert, they to weet which are holy, of the saving fountain of newebyrth. And now that which a while aged was desert is turned to marsh, and the wellspringe of the water of life issued out into thirty land. And to say the truth, the hands before lose are strengthened, these works also which we presently behold are great and famous tokens of the wonderful power and handy work of God. Moreover the knees of old withered and weakened, having recovered their strength and wounded paces, do enter the right and high way of divine knowledge and hasten unto the flock of the high shepherd. But if their minds have been amazed with the threats of sundry tyrants, neither hath the word of salvation contemned the cure of them, but healing them notably, leadeth them unto heavenly comfort, saying Comfort yourselves you faint hearted be strong fear not. and because it behoved this wilderness wrought for God to enjoy these benefits, this our new and passing Zorobabel, endued with that 
Esay. 35.  readiness of mind he is of, to give ear, obeying the sayings of the prophets, after that bitter captivity and abomination of desolation, despised not this dead carcase, but before all things pacifying God the father with prayers and supplications together with the consent of you all: & taking him for a helper and fellow worker which alone quickeneth the dead, raised her being fallen, after that he had purged and cured the mischiefs which were wrought: and gave her a stole, not wherewith she was clad of old but that which she learned again of holy scripture which testifieth thus: And the later glory of this house shall pass the former. Wherefore enlarging this 
The wall of the church.  choir with far greater room, he hath fortified the outer compass of the whole building with a wall, that it might be a most safe hedge of all the whole work: next he hath erected a great porch, reaching very high eastwards unto the sun beams, so that unto them which stand a far of 
The porch.  without the hallowed walls it yieldeth a clear show of the artificial work contained within them, and with all turning, or enticing the countenance of foreigners touching the faith unto the first entrance, so that none pass by, which is not pricked in mind first with the remembrance of the former desolation passed, next with the sight of this wonderful work (unto such as were hoped and wished for) a prick peradventure to draw men and by the beholding thereof to entice men to 
A space between the Sanctuary the porch.  enter in: them also who already are entered within the gates he suffereth not with foul and unwashed feet to draw nigh unto the inner parts of the most holy places. For making a separation with great distance between the temple itself & the first entrance he hath beautified this place on every side with four overthwart porches, and after the form of a quadrangle he compassed them about one every side with high pillars, the distance whereof he hath shut with lattice like nets, made of wood and measured after the breadeth of the place, the open middle he left free that the gorgeous sky might be seen, and that it might yield the aere tempered with the bright beams of the sun. Hither hath he referred pledges of holy purgations, to meet wellsprings lying over against the temple which with great plenty of water grant licence of purifying unto 
Welspringes cocks or conduits.  such as enter into the holy cloysteres. The first exercise for such as enter yieldeth unto every one beauty & brightness, to were the washing of their hands & cleansing of their body, but unto them that desire the knowledge of the chief principles of our religion a fit mansion place to continue. Moreover when he had wonderfully garnished the sight of these he proceeded on & made the entrances of the temple wide open, as yet which more artificial porches wrought within side. And again he placed three gates of the one side subject to the sun beams, the which he made to excel, 
Gates.  with the mid distance of both sides, by reason of the bigness and breadth thereof, the which also he notably set forth with bows of brass, linked with iron and sundry kinds of carved work, and substituted them unto it as gardinge soldiers unto a queen. After this manner he added the same number of porches unto the galeryes on every side of the whole temple, and over them from above 
Porches. Windows.  he invented sundry falls of greater lights unto the whole house & the setting out or front of them he hath diversly wrought over, with carved timber. But the princely palace he hath fortified with more precious & more gorgeous stuff, using for this more plenteous liberality of expenses. It seemeth unto me herein a thing superfluous if that I would describe the length & breadth of this house, these gorgeous ornaments, the unspeakable greatness, the glistering show of the work, the height reaching unto the heavens, & if that I would extol with speech the precious cedre trees of Libanus hanging over, the which holy Scripture have not passed over with silence, saying: The trees of the Lord will rejoice, and the cedars of Libanus which the Lord hath planted. To what end shall I entreat 
Psal. 104.  more curiously of the most wise and chief devised disposition of the building, and again of the excellent ornature of every several part, when as the testimony of the eyes themselves passeth and excludeth that knowledge which pierceth the ear. But this man having finished the temple and the most high seats for the precedents honour, again having placed the underseates in a passing good order, and last of all the most holy place, the alter being set in the midst: again he so compassed these things with wooden rails wrought up to the top with artificial carving, that many might not come therein, yielding a wonderful beauty to the beholders. Nether 
The floor or pavement  hath he negligently strawed the pavement. This he gorgeously bedecked with marble stone & now consequently he took in hand the utter parts of the temple, he builded seats and goodly chapels one either side very artificially and joined them to the temples side, he beat out windows & coupled them to the doors of the middle temple, the which things also our Solomon an earnest maintainer of peace, & builder of this temple hath brought to pass, for such as yet want the sacrifice & sprinklings done by water and the holy ghost. So that the prophecy above mentioned, consist no longer in words but is accomplished in deed itself. For as yet, as it is most true, The later glory of this house passeth the former. For it behoved and most meet it was, In so much that the Lord had been in agony & had once embraced death for her, and after his passion, the foul body (which for her sake he put on) being translated unto brightness and glory, and the flesh itself after dissolution, led from corruption to incorruption: that she in like manner should enjoy the gracious goodness of our Saviour. Although she had promises of the Lord himself of far more excellent gifts, and desireth incessantly to obtain a greater glory of new birth at the resurrection of the incorruptible body, together with the glistering brightness of the Angelical choir above in the heavens & palaces of God, with jesus Christ himself the chief benefactor and Saviour in the world to come: yet in the mean space, in this present life, she which of old was a widow and solitary now adorned by the grace of God with these flowers and become in deed like the lily, according unto the saying of the prophet she hath put on her wedding rob & is compassed about with a crown of beauty & as it were instructed by Esay to dance for joy. let us hear of her how she offereth with reverence, thanksgiving unto God the king with the voice of praise when she sayeth: Let my soul rejoice in the Lord. For he hath put upon me the garment of salvation, & covered 
Esay. 61. The church rejoiceth.  me with the mantel of righteousness. He hath bedecked me like a brydgrom with a crown & like a bride with ornaments: for even as the earth multiplieth her flowers and like as the garden shooteth forth her seeds, so hath God caused righteousness and praises to flourish before all the heathen. With such sayings doth she triumph, but hear with what words, the bridegroom, the celestial word, jesus Christ himself doth answer her, the Lord himself saying: Fear not because 
Esay. 54.  thou waste confounded, neither be thou ashamed because thou hast been set at nought. The Lord hath not called thee as a woman forsaken and faint hearted, neither as a woman hated from her youth up, saith thy God. A little while have I forsaken thee, & in great mercies will I pity thee: when I was a little while angry I turned my face from thee but in great mercies will I pardon thee saith the Lord thy redeemer. Awake, awake, thou that from the hand of the Lord hast 
Esay. 51.  drunk the cup of his wrath. Thou hast drunk of, and emptied clean the cup of destruction, the cup of my wrath. There was not of all thy sons whom thou hast begotten not one left to comfort thee, not one which might hold thee up with the hand behold I have taken the cup of destruction out of thy hand, even the cup of my wrath & henceforth see thou drink of it no more & I will put it into their hand which wrongfully troubled thee & which have humbled thee to the dust. Awake, awake, put on thy strength, put on thy glory. Shake from thee the dust 
Esay. 52. Esay. 49.  arise & sit up. pluck out thy neck from the collar. lift up thine eyes and look about thee & see thy sons gathered about thee. Behold they are gathered together & come unto thee. As truly as I live saith the Lord, thou shalt put them all upon thee as an apparel, and gird them unto thee as a bride doth her jewels. as for thy land that hath lain desolate wasted & destroyed: it shallbe frequented of thine inhabitors & they which have devoured thee shallbe far of. For the sons which thou hast lost shall say in thine ears: this place is narrow for me, provide a place where I may devil, and thou wilt say in thine heart: who hath begotten me these? I was barren and a widow, but who hath nourished these for me? I was left alone, but whence come these unto me? These things hath Esay prophesied. these things of old were graffed in holy Scripture concerning us & requisite it was that somewhere we should behold the truth thereof showed in works themselves. Wherefore because the bridegroom, the word of God hath thus spoken unto the spouse his most holy church, very well hath this chief solemnizer of the marriage raised & restored this desert lying after the manner of a dead carcase, destitute and void of all hope of man, by the common prayers of you all & the true hands stretched forth at the commandment of the universal king & by showing of the power of jesus Christ: & being raised ordained her such a one as he had learned by the description of holy scripture. This miracle than passeth & is above measure to be wondered at, of them specially which only make the show of outward things. The chief typs & foreshows spiritual of these do exceed all marvelous & miraculous things, the intellectual & theological patterns, to weet the renewing & repairing of the divine & reasonable building in the souls, the which the son of God according unto the likeness which he made of himself, made it in all things like unto God, to weet an incorruptible nature, an incorporeal a rational, severed from all earthly substance & a self spiritual essence. which at the beginning ordained that it should be of that which was not & made unto himself & to the father, an holy spouse & a most sacred temple which he showeth affirming manifestly when he saith: I will devil in them & walk among them. I willbe their God & 
2. Corinth. 6.  they shallbe me people. And in deed the mind of man was perfect & purged & so prepared from the beginning, that it might beautify the heavenly word and fructify in itself: but it became envious and by the motion of the malicious devil, subject of his own accord to passions & set on malice that it was forsaken of God, and destitute of his help, unarmed, set forth and left to the snars of them which of old have spited & envied at his salvation, overthrown by the terrors & sleights of the invisible and spiritual enemies: hath fallen with such a fall as may not be recovered, so that not one virtuous stone cleaved to an other in it, but lay all prostrate upon the earth and dead, bereft of the natural understanding of God. And being fallen which was made after the likeness of God, no wild boar out of the wood as is visible among us, rooted it up: but some pernicious devil and spiritual wild beast which have set it a fire with their passions as with the fiery darts of their malice: burned with fire the true Sanctuary of God: & thrown to the earth the dwelling place of his name & trodden it, thus miserably lying overcast with a great heap of earth for ever to despair of salvation. But the holy word of salvation, careful hereof, obeying the bountifulness of his most gracious father, revenged him of the sinners with punishment due for their desert. First of all then by taking away the lives of the most impious and pernicious of all, the most grievous and hated tyrants of God, he purged the whole world with the industry of the most godly princes: next he brought unto the open face of the world; men well known of him dedicated and consecrated unto him of old in godly life and protected by him, though in secret (the troublesome times then drawing nigh) them again hath he honoured sufficiently with plenteousness of his spirit, and by the means of these hath he wiped and cleansed the souls a little before infected, oppressed with all kind of filth, and heaps of impious decrees, with reprehensive leasons of Discipline as it were with digging and deluinge instruments, as spades, and the company of your minds garnished and made glorious he hath delivered unto this most wise captain and beloved God: who otherwise prevailing in judgement and industry of invention knowing and discerning the disposition of the souls committed to his charge, beginning as I may say from the first day to build hath not yet unto this day rested, one while framing in you all glistering gold, an other while, tried, and purified silver and precious stones, to the end he may accomplish a fresh, in you by works themselves the sarred and mystical prophecy which is thus read: Behold I will make thy walls of precious stone and thy foundations of sapphires, thy bulwarks 
Esay. 54.  of jasper thy gates of Crystal and thy borders of chosen stones. Thy children shall be taught of God. I will give all thy children plenteousness of peace and in righteousness shalt thou be grounded. Therefore building in righteousness he hath proportionably severed the powers of the whole people, by some, comprising the only outward wall, he hath fortified the faith that is void of error. But this people being many & great in number is not fit to resemble the building of a more excellent work. Unto some he committed the entrances of the house, giving them in charge to watch the doors and to guide such as enter in, who not unworthily are showed to be the porches of the temple, Some he hath firmly set about the inner court with chief pillars after the manner of a quadrangle and to the chief bulwarks he hath referred the Scripture of the four Evangelists. Again some he hath coupled with fortresses one either side about the princely palace, which as yet are novices in the faith they both increase and prosper, yet set farther of from the inward holy contemplation of the faithful. Of these hath he taken the incorrupt souls, purified with the divine fountain after the manner of gold, & others hath he set up with pillars, far mightier than those outward, out of the inner writings of mystical. Scripture, and set them forth lively to minister light. The glorious doctrine of the high & supreme king, that is, of the one and only God, hath adorned the whole temple, with one porch and the same very notable. He hath attributed the second beautiful brightness unto the power of Christ, and to the power of the holy ghost, and every where unto the power of the Father, as for the rest he hath expressed the excellency of every truth, both plentiful and manifold throughout the whole house, every way forth and one every side he hath builded a great a princely and a noble house full of light throughout, with lively, seasoned, sure, and chosen stones of the souls. He hath beautified the inner and utter parts with the most flourishing attire of continency and temperance, in so much as they consist not only of soul and mind but also of body. There are also in this temple thrones and infinite under seats and receptacles in all those souls, wherein the graces of the holy Ghost have their abode, such as of old appeared unto them which had their conversation with the holy Apostles, of whom also cloven tongues were seen as if they had been fire, and rested upon each one of them. but whole Christ him 
Act. 2.  self hath fastened his seat in him which governeth all, in others secondarily next after him placed, rateably as every one's capacity can comprise the divisions of the power of Christ and his holy spirit. The under seats are both Angels and souls of certain men, even of such as are committed unto every on for institution & custodies sake. The noble, the great and only altar, what other thing is it than the most holy place & the sincerity of the priests soul which is common to all, at the right hand of which altar standeth the great high priest of all, jesus himself the only begotten son of God, which directeth unto the father of heaven and the universal God, that sweet smelling perfume, the unbloody, and spiritual sacrifices of prayers, received of all with swift eyes and stretched out arms, & first of all he himself with adoration, and alone exhibiteth due honour unto the father and next prayeth, that he will be unto us all pacified and gentle, firmly and for ever? This great temple, which is in the whole world under the sun, the great workman of all even the word of God hath ordained: and again he hath finished upon earth this spiritual likeness of them which clime over the same circular form of the heavens that the father, might be honoured and worshipped through him of every creature and reasonable things on this earth: again he hath made the supercelestial host and the shows of these things there to be seen: to be short that jerusalem which they call new, and Zion the celestial mount and supernatural city of the living God, in the which infinite solemn troops of Angels & the church of the first begotten which are written in heaven, do honour with secret and unsearchable praises, our maker and the general prince of all whom no mortal man can worthily set forth. For the eye hath not seen and the ear hath not heard, neither hath the heart of man conceived the things which God prepared 
1. Corinth. 2.  for them that love him, Whereof we now partly being thought worthy, both men, women, and children, all together as well small as great, with one spirit and with one soul, let us not cease with thanksgiving, to celebrate the author of so great benefits bestowed upon us, Which hath mercy on all our sins, and cureth all our maladies, which hath redeemed our life from destruction, he crowneth us in love and mercies and filleth our desire with goodness. For he hath not dealt with us according unto our sins, neither rewarded us according unto our iniquities. For look how far the east is from the west, so far hath he set our sins from us. And even as a father tendereth his sons, so hath the Lord tendered such as fear him. pondering therefore in our minds these things always hereafter, and setting before our mind the author and solemnizer of this present feast, of this joyful and renowned day, yea day and night, every hour and as I may so say unto the last gasp, embracing and reverenringe him with all the might of our mind, and now rising: let us humbly beseech him with the great voice of our earnest desires, that he keep and defend us in his sheep fold unto the end, and that he always govern the peace, which he himself hath granted, never to be broken, always immovable, in Christ jesus our Saviour, to whom be glory world without end.  
Amen.   

CAP. V.  
The edicts of Constantinus and Licinnius touching Christian religion and the liberty thereof.  
GO to now let us proceed on & annex the copies of the imperial edicts of Constantinus and Licinnius translated out of the Roman into the Greek tongue as followeth: Weyinge 
The copy of the Imperial edicts translated out of the latin into the Greek & out of the Greek into English.  with ourselves that of old the liberty of religion was not to be hindered and that every one had licence after his mind and will: we have presently commanded that every one shall handle the holy affairs at his pleasure, and that the christians shall retain the faith of their former opinion and wonted service. But in as much as manifold and different opinions do rise by reason of that edict in the which such a licence and liberty was granted: we have thought good to lay down manifestly the things whereby peradventure diverse of them were restrained from such an observation. When as with prosperous success I Constantinus emperor & I Licinnius emperor came to milan, and inquired of the things which made for the commodity & profit of the common wealth, these amongst many other things seemed expedient, yea before all other we purposed to decree, wherein the reverence & service due to God is comprised, that is to say, by the which we might grant unto the christians altogether free choice to embrace what service & ceremonies pleased them best, to the end the Godhead of the celestial affairs now every where received might in some part be reconciled unto us & to all our subjects, Then according unto this our pleasure we have decreed with sound & most right judgement, that licence & liberty be henceforth denied unto none at all, of choosing or following the christian service or religion, but that this liberty be granted unto every one to addict his mind unto that religion, which he thinketh fit for him, to the end that God may grant unto us his wonted care and goodness. It was necessary for us to signify unto thee this our pleasure, to the end the opinions contained in our former letters sent unto thy wisdom in the behalf of the Christians may altogether be taken away, & that the opinions which seem very foolish and far from our elemencies liking may be cut of, and now whosoever freely and firmly is thus disposed to retain the christian religion, let him do it without all molestation or grievance. These things have we determined to signify fully unto thy carefulness, that thou mayst know us to have granted unto the christians free and absolute licence to retain their own religion, & because that we have granted absolute liberty to use their observance & religion, if so please any it manifestly availeth for the tranquillity of our times that every one have liberty to choose and worship what God please him best. This have we done lest aught of our doings seem prejudicial unto any service or religion: and this besides other specially we thought good to decree concerning the christians, that they enjoy their places where afore time they were accustomed to frequent, whereof in our former letters sent unto thy wisdom, there was an other order concerning the former time: that if any had bought them either of our treasury or of any other, they should without all delays or doubts restore them unto the christians, without silver & without any other demand in recompense for it. And if any (having obtained the same by gift graciously bestowed upon him by our goodness) demand ought in their names for recompense let, them have recourse unto the lieutenant and judge of the place that consideration be had of them by our benignity, all which, without any delay thou shalt by thine industry require, to be granted unto the christian society. And because the said christians are known, not only to have enjoyed the place of their meetings and assemblies but also certain others peculiar, not to every one privately, but belonging by right unto their proper persons: see that thou command all those according unto the decree mentioned before, to be restored unto the christians, that is to every their society and Synod, all delay set apart, observing in the mean time the aforesaid manner, that if any as we have said restore them without receiving of reward they may assure themselves to suffer no damage through our gracious bountifulness. In all these aforesaid see thou employ great industry in the behalf of the said christian society, to the end this our decree may speedily take place & that in this behalf we provide by our clemency for the common & public peace & tranquillity. by this means as it is aforesaid the goodness of God towards us the which we have diversly tried already, shall continue at all times immovable. And to the end the drift of this our constitution and goodness may be made manifest unto all men, it shallbe expedient that these our writings be every where proclaimed and brought unto the knowledge of all our loving subjects lest that the constitution of this our gracious goodness be hid from any man.  

The copy of another Imperial constitution, by the which it is signified that this gift concerneth the Catholic Church.  
We greet you well-beloved Anilinus. The order of our gracious goodness is this. we will that 
Constantinus & Licinnius the Emperors unto Anilinus proconsul of Aphrick.  the things which belong unto others by right be not only not hindered: but also with speed restored. wherefore our pleasure is that as soon as thou hast received these letters, If any of the things which belong unto the catholic church of the christians throughout every city or in any other place be occupied by the citizens or by any others: thou see the same immediately restored unto their churches. we have already heretofore decreed the same: that the possessions belonging unto the churches afore time should be restored to their right. In as much as then thy wise doom perceiveth this to be the manifest commandment of our constitution, provide that if other gardens or houses or other possessions whatsoever have belonged unto the title of their churches all the same be speedily restored unto them again, to the end we may understand that thou hast diligently obeyed this our commandment. Farewell most honourable & our dear friend Anilinus.   
The copy of the emperors epistle by the which he summoned a Synod of bishops to meet at Rome for the uniting and reconciling of the churches  
Constantinus the emperor unto Meltiades bishop of Rome and Marcus sendeth greeting. 
Constantinus the emperors unto Militiades bishop of Rome.  In so much as many such epistles are brought unto me from Anilinus lieutenant of Aphrick, in the which it is said that Cecilianus bishop of Carthage is reprehended in many things of divers his collegs commorant in Aphrick, & this seemeth unto me very grievous, that there should be found in these provinces (the which the providence of God hath allotted peculiarly unto my discretion) a great multitude of people prone unto the worse & disagreeing, & that among bishops there should be variance: it seemed good unto me that Cecilianus himself together with the ten bishops which seem to reprehend him and ten others whom he thought necessary in the behalf of his cause, do sail unto Rome: that there in presence of you all, together with Reticius, Maternus, and Marcus, your collegs, whom therefore I commanded to hasten to Rome he may be heard, to the end you may be instructed what things agree best with the most religious law. And that you may have full intelligence, touching all these things, I have sent underneath my letters unto your said collegs the copy of the letters sent from Anilinus unto me. The which being read your fidelity may prove how the aforesaid matter may exquisitely be sifted and ended after the rule of equity. Your industry is not ignorant but that I attribute so much reverence unto the catholic church, that I would have you suffer in any place no schism or dissension at all. The divinity of the great God keep you (most honourable) many years.  
The copy of the emperors epistle by the which he commanded a second Synod to be summoned for the removing of the dissension and debate risen between the bishops.  
Constantinus the emperor unto Chrestus bishop of Syracula sendeth greeting. Heretofore 
Constantinus the emperor unto Chrestus bishop of Siracusa.  truly when as some wickedly & perversely went about to sever themselves from the religion of the sacred and celestial power, and from the catholic opinion, I purposing that such contentions of theirs should be cut of, have written & ordained, that certain bishops should be cited from France & again that they should be called from africa which of the other part contentiously & stiffly strive among themselves (the bishop of Rome also being present) to the end whatsoever this dissension now raised seemeth to be, it might in their presence with great industry & diligence be sifted out and redressed. But in so much as, (as it commonly cometh to pass) diverse of them, being negligent, forgetful of their own salvation & the reverence due unto the most holy opinion cease not as yet to dilate their enmity, & being altogether unwilling to consent unto the sentence already given, they definitively affirm that few of them brought forth their sentences and judgements & before they had narrowly sifted out all that was to be inquired, to have stepped forth toe swiftly & to hastily toe give judgement. of all these things, this came to pass that they whose part it was to maintain brotherly unity & concord, shamefully yea wickedly disagree among themselves & minister an occasion of moccage unto men whose minds are far alienated from the most sacred religion. Wherefore I must be careful that, that which should voluntarily have been appeased after that judgement was given: now at length in the presence of many be ended & finished. Because that we have commanded diverse bishops out of sundry provinces to meet in the Calends of August at the city of Orleans, we thought good to write unto thee that thou (taking of the famous Latronianus lieutenant of Sicilia, an ordinary wagan & together with some two of them, of the second order, whom thou shalt think good to choose, moreover with three servants which shallbe able to serve thee in thy journey) hasten within the compass of the same days unto the said place, that by the means of thy faithful industry, with the peaceable and uniform wisdom of the rest which there shall meet, this dissension which hitherto wickedly endured with a certain shameful wenching & repininge (all being heard which may be said of either parts varyinge among themselves whom we have likewise commanded to be present) may now at length be closed up with religion, and faith, and brotherly concord that ought to be required of us all. The almighty God keep thee in health many years.   

CAP. VI 
Constantinus unto Cecilia nus bishop of Carthage. Pholes according unto Epiphanius is a weight other wise called Talantium and the same is too fold the one containing 312. pounds & six ounces: the other weighing 208. pence. it is used of Suidas and Augustine de civit. Dei lib. 22. cap. 8. for a halfpenny.   
A copy of the emperors epistle by the which he granted money unto the Churches.  
COnstantinus the emperor unto Cecilianus bishop of Carthage sendeth greeting. In so much as it pleased us to minister some thing for expenses sake unto some certain ministers of the approved & most holy religion, throughout every the provinces of Aphricke Numidia & Mauritania: I have sent letters unto Vrsus the renowned lieutenant of africa & signified unto him that he should cause three thousand pholes of silver to be told unto thy fidelity. Therefore as soon as thou hast received the said some of money, see the same distributed unto all the aforesaid, according unto our writ sent by Osius. If thou perceive aught to be wanting, so that our will herein towards all may not be accomplished, demand of Heraclas our tresoror as much as assuredly thou thinkest lacking. This I gave him in charge when he was present, that if thy fidelity required any money of him, he should without any more a do deliver the same unto thee. And for as much as I understand that some troublesome persons were disposed to pervert by some lewd corruption, the people of the most holy and Catholic Church: I give thee to understand that I gave forth such injunctions in presence of Anilinius the lieutenant and Patricius the governors vicegerent, that among all other things they should specially have due regard hereof, and that they should in no wise permit such a thing, to fall out. wherefore if thou perceive some such men to persist in this their folly, without anymore a do have recourse unto the said judges and make them privy thereof, that they consider of these as I charged them when they were present. The divinity of the great God long preserve thee.   

CAP. VII.  
A copy of the epistle by the which he franchised the bishops from paying tax or tribute.  
WE greet you most honourable Anilinus. Because that diversly it appeareth, if that the 
Constantinus unto Anilin ' governor of Aphrick.  religion wherein great estimation of holiness is maintained be set at nought, great dangers will ensue to the public affairs: and again if the same be orderly handled & maintained, great prosperity and special felicity will follow unto the Roman empire and the affairs of all men, the goodness of God exhibiting the same: it seemed good unto us that those men which labour in this godly religion, with due holiness and diligent observation of this law, shall receive recompense of their travels. wherefore our pleasure is that they of the province committed to thy charge which in the catholic church where Cecilianus governeth, minister in this holy religion, whom we commonly term clergy men, be wholly free & exempt from all public burdens, lest by any error or cursed swerving they be withdrawn from the service due unto God. But rather may occupy themselves about their profession without any molesting at all, who while they accomplish the great ministry of the holy service, do seem to profit very much the public affairs. Farewell most honourable Anilinus. To be short, such things hath the divine & celestial grace of our Saviour at the appearing thereof granted unto us: such great benefits were bestowed by reason of our peace upon all men: and thus went our affairs in joy and solemnycies.   

CAP. VIII.  
The ingratitude of Licinnius towards Constantinus, and his cruelty towards the Christians.  
The sight of these things was intolerable for the devil, enemy of honesty, & worker of malice to behold. neither in like sort did the things which happened unto the foresaid tyrants, suffice Licinnius better to advise himself. Who while he enjoyed a prosperous reign & the second honour next after the emperor Constantinus the great, and was highly reverenced for his affinytye and kindred with Constantinus, laying aside the example of good princes, imitated the wickedness and impiety of cruel tyrants: & whose tragical lives he saw ended before his face these men's censures would he follow rather than continue in the favour and friendship of the better. wherefore being moved against his dear friend in all things with the prycks of envy, raised against him a wicked and a very sore battle, neither tendering the laws of nature, neither mindful of protested oaths, neither of blood, neither of the covenants passed between them. Yet the renowned emperor, that he might show him the tokens of true friendship & hearty good will, envied not at his kindred, neither denied his company in honourable wedlock with his sister: yea he 
Licinnius had married Constantinus sister.  vouchsafed to make him partaker of his father's kindred and the imperial blood: & to be short he had granted him as to his alliance and fellow emperor authority over the whole empire, & committed unto him no small part of the nations subject to the Roman empire, for to govern and rule. He likewise practising the contrary, invented daily all kind of wiles against him that was of higher power, & devised all subtle sleights to recompense his dear friend evil for good. wherefore in the beginning to cloak his conspiracy he feigned friendship, & often in the mean space guilfully & deceatfully by his laying of wait he hoped easily to bring to pass the which he desired. But God being the friend & favourer & keeper of Constantinus brought to light the wait laid for him in secret & in. For truly the power & the strong armour of piety is of great force both to revenge the enemy and to preserve proper health: so that the most godly emperor being strengthened therewith escaped the manifold sleights of the cursed enemy. But Licinnius when he perceived that his secret conspiracy framed not after his mind, for that God revealed unto the godly emperor, all his guile and deceit, when he could no longer cloak his rebellion, be raiseth open wars: & withal when he purposed to give battle unto Constantinus he went about to impugn almighty God himself, whom he knew to be worshipped of Constantine. Afterward he endeavoured to impugn by a little little & secretly the saints under his dominion, who never molested nor endamaged his empire, neither hurt him any kind of way at all. and to bring this to pass, he was sore pricked & given to do mischief of his proper malice engraffed in him. Wherefore neither laying before his eyes the remembrance of them which persecuted the christians before him, neither of them whom he had chastised & executed for committing of impiety, but renouncing his right wits he embraced open madness, and purposed to impugn in stead of him that was helped, God himself the helper of Constantinus, and first of all he banished all the Christians from his court, depriving him self (silly wretch) of their prayers which they made unto God for him, the which also they were wont to make for all men after their country discipline. Afterwards he commanded that the soldiers appointed in the city should be deprived and spoiled of their honour & dignities, unless they would do sacrifice unto devils. These were small things in respect of greater practices which he committed. To what end should I rehearse the things which the enemy of God committed severally and by pieces: how the most unjust, made unjust laws, who by his injunctions gave commandment that no charity by any man should be extended towards them which were afflicted in prison: neither compassion should be had on them which in fetters were like to perish for famine, neither was it lawful for any to be honest or to practise charity, which were bound by the laws of nature to pity their kinsfolks? and that law was in deed to shameful and most cruel exceeding all patiency of nature, unto the which there was a penalty annexed, that such as had ministered of their charity, were punished alike with them unto whom it was ministered, and such as had showed any kindness towards them, were fettered, imprisoned, and punished alike with the afflicted. Such were the constitutions of Licinnius. To what purpose shall repeat his practices touching marriage, and his innovations touching dead men, whereby he presumed to abolish the ancient laws of the Romans well and wisely ordained: and brought in certain barbarous and cruel laws in deed very unjust and unlawful, and infinite feigned leasings, the which he devised against the nations subject to his dominion, sundry taxes of gold and silver, surveying of lands, gainful penalties upon the men throughout the country which then lived not, but of old were diseased: and to be short the enemy of all goodness, devised for swearing of the land to such intent and purpose against them which had done no harm, and doing away of noble and honest personages, whose youthly & tender wives being severed from their husbands he delivered to servants of his to be contumeliously and shamefully handled, & many married wives, virgins and maidens, hath he shamefully abused (though he being now in his latter days, and as it were at death's door) to the satisfying of his lecherous and beastly lust. to what end shall I use many words in this matter, when as the excess of his later doings, made the former which were small, to seem in manner nothing. Wherefore his later madness assaulted the bishops, he took them in so much they were worshippers of almighty God, to be enemies to his doings, whom he took in hand, though not openly, for fear of the superior, yet again in secret and deceatfully, and slew through wiles divers of the best approved governors. The manner of that slaughter he used, was strange and never heard of before, his practices about Amasia & the other cities of Pontus, exceed all that pass in cruelty: where he overthrew some of the churches of God even to the pavements, shut up others, lest that any in them should assemble after the wont manner, and perform the service dew unto God. neither was he persuaded that they in them prayed for him, because he was of a corrupt conscience, but thought that we made supplication unto God, and did all for the godly Emperor Constantine, & for this cause he broke out into a furious rage against us. Moreover the flattering precedents supposing in this behalf to gratify the mischievous tyrant, tormented some of the bishops, as lewd persons are punished, led them forth, and punished without cause such as had committed none evil as if they had been murderers: whereof some endured a more strange death, their bodies cut in many small pieces, as bouchers do use, and after this cruel and horrible spectacle, thrown into the bottomless gulf of the surging sea, to become food for fishes. While these things were a doing, again the flight of godly men began, and again the fields, and again the deserts, the woods and mountains receive the worshippers of Christ. When these things in this sort prevailed with the wicked tyrant, he thought thenceforth to raise persecution against all, and had brought his purpose to pass (for there was nothing to hinder him from this heinous offence) unless that God which fighteth for the souls of his servants, had speedily forestopped & prevented his malicious enterprise, and had brought forth with a mighty arm in defence of the quarrel his servant Constantinus a defender of all the godly, as it were a great light in a dark and thick misty night.   

CAP. IX.  
Constantinus after that he over came Licinnius enjoyed the empire alone, favoured the Christians, and restored peace.  
GOd from above granted unto this man, this deserved fruit of godliness, to wit victory and triumphant signs against wicked persons, and brought subject the ungracious tyrant together with all his counsellors and friends even groveling at the feet of Constantine, For when he was fallen into extreme folly, the godly emperor & furtherer of christian religion, perceiving that he was no longer to be borne withal, weighed this matter wisely, & mingling the severity of justice with the clemency of his nature, thought best with voluntary mind, to delider from injury such as were oppressed by the tyrant. And to the end he might save many, he went about to cut of a few hurtful & pestilent persons. For when as Constantinus in times past had used clemency and pitied him, which was worthy of no compassion at all, thereby Licinnius enjoyed no great commodity for that he forsook not his malice, but rather increased his rage against the nations subject unto him, for them, to wit, being oppressed & wearied by the savage beast, there remained no hope of salvation. Wherefore the defender of piety joined the hatred of the evil with the love of goodness, & together with his son Crispus, the most clement emperor he went forth to battle, and stretched forth his helping hand unto all that were oppressed. These therefore together, the father and the son, using for guide and helper God the supreme king and the son of God the saviour of the whole world, having both on every side scattered the armies of the enemies of God, and all the adversaries in that conflict by the power of God, (eden as they wished) being foiled and overthrown: they got an easy and a speedy victory. Immediately then, sooner than the word uttered, they which yester night and the day before breathed out present death and threaming thunder bolts of fiery persecution were not afterwards remembered, no, not as much as once by name, their titles and honours had deserved shame and ignominy, and Licinnius himself suffered the self same things a like, the which he saw with his eyes to chance unto the wicked tyrants his predecessors. For be admitted no correction, neither advised himself by the stripes of his kinsfolks, but treading with them the same path of impiety, is brought by just judgement into the same downfall. and thus was this man prostrated. Constantinus then being renowned for every rare virtue and godliness, being also chief conqueror: together with his son Crispus the most godly emperor, like unto his father in all things, took the eastern and the Roman empire of old time one, & brought subject to their peace from the East every where throughout both parts of the world, North and South, even unto the farthest place of the West. All the fear of them by whom they were afore time oppressed was taken away, and wiped from of the face of the earth, they celebrated solemn and royal feasts. All was replenished with the bright beams of joy and gladness, and they which afore time full sadly beheld each other, now they do it with gladsome countenance and cheerful eyes, they honoured before all things (for so they were instructed) the supreme king, next the godly emperor together with his sons beloved of God, with dances and hymns throughout towns and countries. Moreover all old injury was forgotten, neither was there mention of any man's impiety at all, but the enjoying of present prosperity, and the expectation of goodness to come. The constitutions of the victorious emperor, full of clemency and laws containing manifest tokens of bountifulness and true piety, were every where proclaimed. Thus therefore all tyranny being rooted out, the empire fit and dew for Constantinus and his sons was preserved firm and free from all envy, who, wiping away all impiety of their predecessors in life, and enjoying merrily all the benefits best owed from above, have set forth by their laws, decreed in the behalf of the Christians, the study of virtue, and love, and piety towards God, with thankfulness of mind.   
The end of the tenth book of the Ecclesiastical history of Eusebius Pamphilus Bishop of Caesarea in Palaestina.   

THE ECCLESIASTICAL HISTORY OF SOCRATES SCHOLASTICUS COMPRISED IN SEVEN BOOKS, BEginning where Eusebius left, & ending a hundredth and forty years after. WRITTEN in the Greek tongue above a thousand years ago, and translated by M. H.  
Imprinted at London by Thomas Vautroullier dwelling in the blackfriars. 1576.   

THE PREFACE OF THE TRANSLATOR UNTO THE READER TO VTCHING THE LIFE, AND HISTORY OF SOCRATES.  
IN so much that I find not in any one writer either ancient or otherwise howsoever, a sufficient treatise or ample discourse of the life and history of Socrates Scholasticus: I thought good for the Christian readers sake to cull here and there such proofs as may bring him the better acquainted with this learned Historiographer, lest that upon the so day ne he conceive of him any sinister opinion or misliking not knowing, either who, whence or what doctrine he wrote of I do gather by his own history that he lived in the time 
Socrat. lib. 6. eccl. hist. cap. 12. Volater. li 19 Anthropolog Socrat. li. 7. cap. 47  of Damasus Bishop of Rome, and flourished in the time of Chrysostome Bishop of Constantinople, about 412. years after Christ. of this opinion is Volaterran where he writeth: Socrates' wrote the Ecclesiastical history unto the time of Chrysastome, when as it is most like he flourished himself. but his own words in my judgement are plainer where the time is exactly laid down in this sort: Our whole history (saith he) being divided into seven books, compriseth the compasso of one hundredth and forty years, beginning at the first year of the two hundredth and first olympiad when Constantine was proclaimed Emperor, & ending in the 2. year of the two hundredth eight & twentieth Olympiad being the 17 Consulship of Theodosius the Emperor. Theodorus Zuinger calleth Socrates, Pistoriensom presbyterian, minister of Pistoria in 
Theodor. Zuinger. Volaterr.  Italy: and Volaterran calleth not him, but Sockless (who lived about that time and wrote in like sort the Ecclesiastical history) minister of Pistoria. I do not see how either of them being Grecians could be minister of any the latin or west Churches. Sozomenus was of Salamina an isle hard by Athens where he wrote his history in the Greek tongue: Socrates was of Constantinople the which Volaterran doth confess, nay his own words do testify the same where he writeth in this sort: I of mine own 
Socrat. li. 5. cap. 23.  part (saith Socrates) in so much I lead my life here at Constantinople, where I was borne, bred and brought up, no marvel though I writ more at large of the famous acts done within this city: partly seeing that I saw most of them with mine eyes, and partly also in so much they are more famous and thought far worthier of memory than many other Acts. Nicephorus that fabulous Historiographer doubteth not to slander him with the heretical sect of Novatian, when as no such thing can be gathered 
Niceph. lib. 9 cap. 13. lib. 11. cap. 14. Euseb. lib. cap. 2. Euseb. lib. cap. 27. 28. Euseb. lib. cap. 23.  by the works of Socrates. he dreameth that in so much he had familiarity, and commendeth diverse of the Novatian Bishops for many their rare and singular virtues, therefore without all peradventure (saith he) he was a Novatian. I read that Origen was of a long time in one house together at bed and board with an old heretic whose name was Paulus: I see that Eusebius highly commendeth the heretic Tatianus for his book against the Gentiles, he extolleth also Bardesanes the Syrian, who was a Valentian heretic: I find that Dionysius Bishop of Alexandria reverenced wonderfully the person of Nepos the Chiliast, he doubted not to affirm that his soul was in rest: yet as we may in no wise call Origen an heretic for his familiarity with Paulus: neither Eusebius a Tatian or Valentinian for commending of Tatianus and Bardesanes, neither Dionysius a Chiliast for extolling of Nepos, no more may we call Socrates a Novatian for his familiarity with Auxanon and praising of the novatians. where he commendeth the novatians, where he maketh report of Auxanon, where also he excuseth himself, his words are these. I have learned moreover (saith Socrates) 
Socrat. li. 1. cap. 9  that Eutychianus a man of sincere religion flourished about that time, who though he were of the Novatian sect, yet did he many strange things. I will reveal him that reported me his doings, neither will I cloak or conceal that at all, though therefore I may seem to incur suspicion or the reprehension of divers persons. It was Auxanon a priest of the Novatian Church. In an other place he commendeth the novatians 
Socrat. li. 2. cap. 30.  for embracing the Nicene Creed, for joining with the true Christians against the Arian heretics: who would not in like sort commend them for the same? he saith further that almost they had been at unity with the true Catholics, had not the fault been in the novatians themselves. What other thing is this then commending of them for well doing and reprehending of them for ill doing? is he therefore to be termed a Novatian? This Nicephorus sticked not in like sort to call Eusebius an Arian, 
Socrat. lib. 1. cap. 5. lib. 2. cap. 17.  who as it is well known unto the whole world was at the council of Nice, wrote the creed & condemned Arius with his own hand. sure I am of this, that touching the history, this Nicephorus hath patched together out of Eusebius, Socrates, Euagrius & other ancient writers: if every bird took her feather from him there would be nothing left of his own part but fables. Tritenhemius wrote reverently of this author in this sort: Socrates by birth a Grecian, a learned and an eloquent man, a notable Historiographer, 
Tritenhemius li. de eccl, scrip.  of great fame by reason of his profound skill: wrote a volume containing the Ecclesiastical history from the reign of Constantinus magnus the first Emperor of that name unto the reign of Theodosius junior. I find by translating of him the doctrine sound, the style familiar, the story faithful: in commending he observeth a mean, in reprehension modest, in confutation earnest and zealous in defence of the truth: the author himself learned, his judgement grave, & his writings of great antiquity.   

THE FIRST BOOK OF THE ECCLESIASTICAL HISTORY OF SOCRATES SCHOLASTICUS.  

CAP. I.  
The proëme of the book. He beginneth his history where Eusebius ended.  
EVsebius surnamed Pamphilus, comprising wholly in ten books the Ecclesiastical 
Socrates in this his first book containeth the history of 31 years, being the whole reign of  history, continued the same unto the time of Constantinus the Emperor. in the which times the heat of persecution kindled by Diocletianus against the Christians was quenched. The same author writing the life of Constantine, passed over very lightly the practices of Arius. for that he chief endeavoured to publish the praises of the Emperor, & exquisitely to set forth with majesty of words the oration wherewith he might highly commend 
Constantine and the end of 340 years after Christ. Where Socrates beginneth his history.  him, rather than diligently to describe the acts of that tyme. We therefore, purposing to write the things which happened in the Church since that time, will begin where Eusebius left, not minded with curious and lofty style, but plainly to set forth only the things which either we have found faithfully recorded, or else have been showed unto us by such as saw them with their eyes. And in as much as it seemeth very necessary for our present purpose, to mention the manner home Constantinus the Emperor became a Christian, we will speak somewhat hereof, and here-hence take our beginning.   

CAP. II.  
How Constantinus the Emperor became a Christian.  
WHen as Diocletian and Maximinian by surname Herculius, had by uniform consent 
Diocletian Maximinian.  deposed themselves of the imperial sceptre and embraced a private kind of life: when as also Maximianus otherwise called Galerius reigning together with them had taken his journey into Italy, and appointed two Emperors, Maximinus to rule the East, and Severus to 
Maximinus.  govern Italy: Constantinus is openly proclaimed Emperor in Britanny to succeed his father 
Severus.  Constantius which died the first year of the two hundred seventy and first Olympiad, the five and 
Constantinus.  twentieth of july. but at Rome Maxentius the son of Maximianus Herculius, is chosen of the 
Maxentius.  praetorian soldiers not to govern the empire but rather to practise tyranny. Not long after, Herculius inflamed again with desire of rule, went about to dispatch his son Maxentius, but the soldiers hindered his purpose, in the end he died at Tarsus a city of Cilicia. Severus the Emperor which was sent to Rome by Galerius Maximinianus to take Maxentius, was of the soldiers betrayed and put to death. Last of all Maximianus Galerius being chief Emperor, after he had crowned Emperor Licinnius, by original a Dane, his old fellow soldier and familiar friend, departed 
Licinnius.  this life. Maxentius in the mean while handleth the Romans ill favouredly, he oppresseth 
The tyranny of Maxentius.  them and showeth himself rather a tyrant then an Emperor towards them, he far passeth the bounds of shamefastness abusing the spouses of noble personages, slaying many with the sword and putting in ure other such like lewd practices. Constantinus the emperor being certified hereof devised with himself which way possibly he might rid the Romans from under this grievous yoke of servitude and dispatch the tyrant out of this life. deliberating thus with himself, he forcasted also what God be were best to call upon for aid to wage battle with the adversary. he remembered how that Diocletian which wholly dedicated himself unto the service of the heathenish Gods, prevailed nothing thereby, also he persuaded himself for certain that his father Constantius who renounced the idolatry of the Gentiles led a more fortunate life, musing this doubtfully with himself, and taking his journey with his soldiers I wot not whither, a certain vision appeared unto him, as it was strange to behold, so in deed incredible to be spoken of. about noon, the day somewhat declining, he saw in the sky a lightsome pillar, in form of a cross, wherein 
The sign of the cross was seen of Constantinus in the aëre.  these words were engraven: In this overcome. the which vision so amazed the Emperor, that he mistrusting his own sight, demanded of them that were present, whether they perceived the vision: which when all with one consent had affirmed, the wavering mind of the Emperor was 
Christ appeareth to Constantine in his sleep.  settled with that divine and wonderful sight. The night following in his sleep he seeth Christ which sayeth thus unto him: frame unto thyself the form of a cross after the example of the sign which appeared unto thee, and bear the same against the enemies as a fit banner or token of victory. he being fully persuaded with this oracle, commandeth the victorious sign of the cross (which as yet is reserved in the palace of the Emperor) to be made, and therewith proceedeth forewards in his affairs with greater courage and promptness of mind. and joining with the enemy right over against Rome, about the bridge commonly called Bulbia, he got the victory, for Maxentius 
Maxentius died about the year 318.  being drowned in the river, died. it was the seventh year of his reign when that he overcame Maxentius. after these things when as Licinnius his fellow Emperor and his brother in law, having married his sister Constantia, led his life in the East: Constantinus enjoying ample benefits received at the hands of God, showed himself grateful in offering of thanks and praises unto the author of all goodness. his practices were these: to deliver the Christians from persecution, to call again 
The godly study of Constantine.  the exiled unto their native soil: to set at liberty such as were in prison: to restore again the goods confiscated: to build again the Churches that were overthrown: all which things he accomplished with great promptness of mind. in the mean while Diocletianus which had resigned 
The death of Diocletian Anno Dom. 318.  the empire departed this life at Salon a city of Dalmatia.   

CAP. III.  
How Constantinus favouring the Christians, and Licinnius persecuting them, wage battle one against the other.  
COnstantinus the Emperor fixing his whole mind upon such things as set forth the glory of God, behaved himself in all things as a Christian, erecting Churches from the ground and adorning them with goodly and gorgeous consecrated monuments: moreover shutting up the temples of the heathens, purging and publishing unto the world (in the way of derision) the gay images glistering within. but Licinnius famous among them for his fond opinion in gentilism, hated the Christians, who for all he durst not openly persecute for fear of Constantine the Emperor, yet in secret he menaced and dispatched many Christians. but in process of time he endeavoured openly to afflict them. This persecution was provincial, for it was kindled there only where Licinnius made his abode. after these things, practising in other things also the part of a tyrant, being fully persuaded that Constantine was not ignorant here of, and knowing full well that he was greatly offended with him for it, he hasteneth to clear himself, flattering and feigning to join with him in league of friendship binding himself with anoth never to perpetrate any tyrannical act, and not only swearing but with all for swearing himself, for he ceased not from tyranny, neither relented from raising against the Christians the grievous storm of persecution. he forbade the Bishops by decree that they should not confer at all with the Gentiles, to the end the religion of the christians might neither take root, neither be raised at al. Then was the persecution rife in every man's mouth and in deep silence, secret in word yet open in deed. the persecuted members of Christ endured intolerable pain of their bodies and sustained great loss of their substance. 
* Cap. 4. in the Greek.  Whereby he incensed greatly the Emperor Constantine against him, so that they breaking the league of feigned friendship which was between them, became deadly foes. Not long after they waged battle & meeting oft by sea & by land, in the end at Chrysopolis a city of Bythinia, to weet at the dock or haven of Chalcedon, Licinnius was overcome and yielded himself unto Constantine. He taketh him alive, 
The humanity of Constantine.  he dealeth courteously with him, he slayeth him not, but enjoined him to dwell in Thessalonica, and there to lead a quiet and a peaceable life. it was but a small time that he lived in peace, for immediately after, he gathered an host of Barbarians and endeavoured by fight again to revenge his former foil. the which when Constantine had understood he commanded that he should be 
Licinnius was put to death for his perjury & breaking of league Anno Dom. ni 327. Cap. 5. in the Greek.  put to death, at whose commandment he was dispatched. Constantinus now having the upper hand and published Emperor & King, endeavoureth forthwith to amplify the Christian affairs and that diversly by his means also the Christians lived in great peace and tranquillity, but after this peace there ensued wars and deadly hatred among the Christians themselves, what it was, how it began, and the manner of it we will declare.   

CAP. III.  
The contention between Arius and Alexander Bishop of Alexandria, and how that Alexander deprived Arius with his complices of the ministry.  
AFter Peter Bishop of Alexandria which suffered martyrdom under Diocletian, Achillas succeeded 
Peter. Achillas. Alexander.  in the Bishopric. After Achillas, Alexander in the time of the aforesaid peace was chosen Bishop. who leading a quiet and a peaceable life brought the Church unto an unity. and on a certain time in presence of the Priests which were under him and the rest of the clergy he entreateth somewhat more curiously of the holy trinity and the unity to be in the trinity. Arius 
Arius contraryeth his Bishop and ordinary.  then being one of the Priests placed in order under him, a man very skilful in the subtleties of sophistical logic, suspecting the Bishop to have brought into the Church the erroneous doctrine of Sabellius the Aphrick, & being kindled with the desire of contention, set himself opposite against the opinion of Sabellius the Aphrick, and as it seemed directly against the allegations of the bishop, 
The original of Arius heresy.  saying: if the father begatt the son, than had the son which was begotten a beginning of essence: hereby it is manifest that there was a time when the son was not, and the consequent to follow necessarily that he had his essence of nothing. 
* Cap. 6. in the Greek.  When he had with this strange kind of doctrine concluded & laid down this position, he provoked many to reason hereof, so that of a small sparkle a great fire was kindled. for this noisome pestilence beginning from the Churches of Alexandria spread itself throughout all Egypt, Libya, & the upper Thebais, yea passed moreover through the rest of the provinces and cities. many others also embraced the pestilent opinion of Arius, of which 
Two Eusebius, the first was writer of the former history. the 2. Bishop of Nicomedia, & an Arian.  number chief Eusebius (not he of Caesarea) but an other which afore time was bishop of the church of Berytus, but then craftily crept in to be Bishop of Nicomedia a city of Bythinia, clave fast unto him. which things when Alexander had both heard and seen done with his eyes, was very much moved thereat, and summoning together a counsel of many Bishops, he depriveth Arius and such as favoured his opinion of the priestly order: and wrote unto the several Bishops throughout the cities in this manner.  
The epistle of Alexander Bishop of Alexandria.  
TO the well-beloved and most reverend brethren fellow ministers with us throughout the churches wheresoever. In so much as we are commanded by holy Scripture to retain the bond of unity & peace, it is requisite that we writ & signify one to another the things that severally happen among us, to the end that if one suffer or one rejoice, we all may suffer together or rejoice together. Now in our church there are risen certain men which transgress the laws: which impugn Christ: which lead men into Apostasy: whom a man may rightly suppose & justly term the forrunners of Antichrist. I was disposed truly to be silent and not to blazon at all so heinous an offence if peradventure by any means possibly this blemish might have been wiped away from among them which alone fell from the church, lest that straying abroad into strange places it might infect with the filth thereof the ears of simple & silly souls. but in as much as Eusebius now Bishop of Nicomedia, supposing the whole state of the church to be under his jurisdiction, and seeing with himself that he is to be charged of none for leaving the Church of Berytus, and for that he greedily gaped after the Church of Nicomedia, and in that he is become the patron and ringleader of these Apostatas, going about to publish letters into all provinces, highly extolling them that he may plung certain of the ignorant sort into an extreme pestilent heresy altogether contrary to Christ himself: I think it necessary (seeing the like is written in some part of the law) no longer to be silent. but to declare unto you all the whole matter whereby ye may not only know them which fell from the truth, but also their derestable doctrine and the circumstance of their heresy, and also if peradventure Eusebius do writ unto you that you give no ear unto him. for he having concealed for a season his old festered corruption of mind, and now disposed to renew the same, feigneth to further their cause by his epistles, but in very deed he showeth plainly that these his practices be directed to the furtherance of his own cause. such as fell from the Church were these: Arius, Achillas, Aeithales, Carpônes, a second Arius, Sarmates, Euzoius, Lucius, julianus, Menas, Helladius, Gaius, and together with them also Secundus & Theonas which sometime were called Bishops the things which they published abroad contrary to holy Scripture were 
The blasphemies of Arius and his complices.  such: that God was not always a father, but that there was sometime when he was no father: and that the word of God was not from everlasting, but had his beginning of nothing. For that God which is, made him which was not, of that which is not, for which cause there was a time, when he was not. that the son was a creature and made, neither like unto the father in substance, neither the true word of the father by nature, neither his true wisdom, but made metaphorically the word and the wisdom, & the same to be made by the proper word of God and by the wisdom which is in God, in the which God made all things and him toe. for which cause he is of a changeable and diverous nature as all other reasonable creatures be. that the word is strange, diverous and severed from the wisdom of God. that the father can not be expressed by the son, that the son knoweth not the father fully neither absolutely, neither can perfectly discern him. and that the son perceiveth not the substance of the father as he is, but that he was made for our sakes, that God by him as by an instrument might create us, and that he had not been, had not God been moved to create us. One at that time demanded of them whether the word of God could be changed as the devil was changed? and they were not afraid to answer: yea, it may be. for that he is of a changeable nature and begotten, he is mutable. Arius therefore and his adherents which uttered these things and impudently avouched them together with all such as favour the like fond opinions: We together with other Bishops of Egypt and Libya in number wellnigh a hundred meeting for the same purpose, have pronounced to be held of all men for accursed. Eusebius and his adherents endeavour to mingle falsehood with the truth, & piety with impiety, but they shall not prevail, for truth getteth the victory & light hath no fellowship with darkness, no agreement between Christ & Belial. who ever heard of the like practices? & who presently 
The confutation of Arius. john. 1.  if he heard the like would not wonder as at strange things, and stop his ears lest the dregs of so detestable a doctrine should annoy the sense of hearing? what man hearing john affirming: in the beginning was the word, will not forthwith condemn these which say: there was a time when he was not? or who is it when he heareth in the Gospel: the only begotten son and by him were all things made, that will not detest these, which affirm that the son is one of the creatures? and how can he resemble the things which were made by him? or how can the only begotten (as their opinion is) be numbered with all other living creatures? or how is he made of nothing when the father sayeth: My heart hath indited a good matter. 
Psal. 44. Psal. 109. Coloss. 1. Heb. 1. joh. 14.  and: Before the morning in the womb have I begotten thee? Or how is he in substance different from the father, being the Perfect image and brightness of the Father? and when as he himself sayeth: He that hath seen me, hath seen also the Father. or how can it be if the only son of God be the word and the wisdom, that there was a time when that he was not? it is as if a man should say: God sometime wanted both word and wisdom. or how is he changeable and mutable, when as he reporteth of himself: I am in the Father, and the 
joh. 14. joh. 10. Malach. 3.  Father is in me. also: I and the Father be both one. and by the Prophet Malachy also: Consider me that I am God, and am not changed. and although this saying may be referred unto the Father himself, yet presently it is applied more aptly unto the son, for in that he was borne and become man, he is not changed at all, but as the Apostle writeth, jesus Christ yester 
Hebr. 13.  night, and toe day, and he is the same for ever. What therefore led them (I beseech you) unto so erroneous and detestable an opinion for to say: he was made for us, when as the Apostle 
1. Corinth. 8.  writeth: For of him and by him are all things? no marvel at all, in that they falsely reported, the son not fully and perfectly to know the Father, for when they had once determined with themselves to war against Christ, they utterly rejected the words of our Lord where he saith: as the Father knoweth me, (saith the son) so do I know the Father. 
joh. 10.  if the Father knoweth the son unperfectly, then is it manifest that the son knoweth the Father unperfectly also. but if this be impiety and open blasphemy, and that the Father knoweth the son perfectly and fully, then doth it follow that even as the Father knoweth his own word, so the word knoweth his own father, whose word he is. but when as at sundry times we convinced them with allegations and expositions out of the sacred and heavenly Scriptures, for all that, they again changed themselves like unto the changeling & diverously bespotted beast chameleon, wresting with all might possible to light upon their own pates the saying of the wise man: When the ungodly person cometh to extreme impiety 
prover. 18.  than he disdaineth. and though many heresies sprang before their time, which exceeding out of measure in impudency fell out at length for all that into extreme folly: yet these men, which endeavour withal their gloss to take away the divinity of the word, drawing nearer unto the time of Antichrist, do in manner declare those heresies, in comparison of the impitie 
Arius & his complices excommunicated.  of their blasphemous opinion, to be in the right truth, Wherefore they were excommunicated & banished the church and pronounced to be held of all men for accursed. And though we took their fall heavyly, specially because that sometime they supped the sweet juice of the ecclesiastical doctrine and now are fallen from the same: yet we marvel not greatly at them. For the like happened heretofore not only to Hymenaeus & Philetus but also before them unto judas 
2. Timoth. 2.  which was the disciple of our Saviour, afterwards a traitor and an Apostata. Neither are we here of ignorant or unmindful. For our Saviour hath forewarned: take heed, lest any deceive 
Math. 24.  you. For many will come in my name, saying: I am, and the time is now at hand, And they will deceive many, go not after them. & Paul when he had learned these things of our Saviour, wrote: 
1. Timoth. 4.  that in the latter times some shall fall from the sound faith and shall give ear unto spirits of error & doctrines of devels oppugning the truth. Now therefore in as much as our Saviour jesus Christ hath commanded the same, and signified the same also unto men by his Apostle, and we truly hearing their impiety with our ears, not without just cause, have (as we said before) pronounced this kind of men for accursed, and proclaimed openly that they are cut of, from the Catholic church, & far from the right faith. And we have certified your holiness well beloved and most reverend brethren, which are joined with us in the same fellowship of the public ministry, that, if peradventure some of them overboldly presume to present themselves before you, ye give no heed unto them, neither be persuaded by Eusebius, neither by any other whosoever, that shall writ unto you in their behalf. For it behoveth us that be christians to eschew all such as open their mouths against Christ, and such as are alienated in mind from him, as enemies of God and rotten sheep corrupting the sense of man's mind, and that we bid not such kind of men (as saint john hath commanded) no not so much as 
2. john.  God speed, lest that we become partakers of their offences. Salute them which are among you, brethren: the brethren with us salute you also.  
When Alexander had written these letters unto the bishops every where throughout the several cities, this pestilence infection hereby was the more scattered abroad, because that these unto whom these letters were directed began to burn among themselves with the sparkles of contention and discord. For some condescended and subscribed unto the letters: some others with all might impugned them. But specially among all the rest Eusebius bishop of Nicomedia was provoked to the schism and dissension, for that Alexander had often in his letters charged him by name. And at that time Eusebius was able to do much, because that the emperor than made his abode at Nicomedia, where Diocletian a little before had builded a princely palace. For which cause many bishops favoured the opinion of Eusebius. But he seized not to write unto Alexander that he would let pass the controversy raised between them: that he would admit again Arius and his adherentes into the church: and others also throughout the cities he exhorted that they should by no means condescend unto the drift of Alexander. whereby their rose every where no small tumult. For then a man might have seen not only the presidents and chief rulers of the churches, inveighing one against an other with spiteful and opprobrious terms: but also the say multitude severed a sunder into two parts, the one favouring the one side, the other, the other side. Wherefore the case became so heinous and shameful, and into so lamentable a plight that the christian religion was openly derided of all men, even in the public theaters and solemn spectacles. The inhabitors of Alexandria contended very childishly, yea without all modesty about the chief points of christian religion, they sent also legates and ambassadors unto the bishops throughout the other provinces, who severing themselves unto either side, raised the like contention. The Meletians who not long before were cut of from the church, joined themselves 
The meletian heretics join with the Arians. Meletius why he was deprived by Peter bishop of Alexandria.  with the Arians. I think it expedient to note what kind of men they are. Meletius bishop of a certain city in Egypt, besides sundry other causes, specially for that in the time of persecution he had renounced the faith, and sacrificed to Idols, was deprived of his byshoricke by Peter bishop of Alexandria, which suffered martyrdom, under Diocletian. Who being deprived and favoured of many for all his fond doings, became the ringeleader of the heresy, among them, who in Egypt, of him unto this present day are called Meletians, and having no just cause or cloak to defend his doings, in that he presumed to separate himself from the church, made a sleeveless answer: saying that he was greatly injuried, wherefore he broke out into railing speeches and reviled Peter. And as soon as Peter, in that heat of persecution, had ended his life with martyrdom, he posted over his opprobrious terms and railing speeches to the painting of Achillas who succeeded Peter in the see of Alexandria. And last of all he leveled the pearcinge darts of spiteful language at Alexander, who after the death of Achillas was there placed bishop. While this tumult and dissension was tossed to and fro, the opinion of Arius was called into controversy, than Meletius with his complices took part with Arius, and together with him conspired against the bishop. But they unto whom the opinion of Arius seemed absurd, approved of Alexander's sentence toucchinge Arius, and affirmed the condemnation pronounced against such as were of that opinion to be just and according to right. But Eusebius bishop of Nicomedia, and as many as favoured the fond opinion of Arius, wrote unto Alexander that he should revoke the deprivation and digraduation past, and admit into the church, such as were excommunicated and excluded the company of the faithful, and that they maintained no detestable doctrine at all. So then when of either side letters were brought unto Alexander bishop of Alexandria, the letters of both sides were gathered together into one, Arius took such as were in his behalf, Alexander gathered the contrary. Here occasion was ministered unto the heretical sects of the Arians, Eunomians, and Macedonians which in these days disperse themselves abroad, to defend their damnable doctrine. 
Arians. Eunomians. Macedonians.  For every one severally allegeth for proof and testimony of his opinion the epistles of such as are of his own sect.   

CAP. FOUR  
How Constantinus the Emperor being careful for the concord & unity of the church sent Osius a spaniard unto Alexandria to reconcile Alexander 
Cap. 7. in. the Greek.  and Arius, writing, also an epistle unto both the parties  
WHen the emperor was certified hereof he was wonderful sorry and supposed this schism to be his own calamity. Forthwith therefore he went seriously about to quench the heat of discord kindled among them, and sent letters unto Alexander and Arius by a man worthy of credit whose name was Osius bishop of Corduba a city of Spain, this man the emperor loved entirely and highly honoured. Some part of which letters I supposed 
Osius a Spaniard, bishop of Corduba.  not impertinent for this place, which are wholly alleged by Eusebius in his books of the life of Constantine.  
Constantine the puissant, the mighty, and noble emperor unto Alexander and Arius sendeth greeting.  
Hereby I gather the original ground of this controversy in that thou Alexander hast demanded of the elders touching a certain place of holy Scripture yea rather touching a certain 
The epistle of Constantinus unto Alexander & Arius taken out of the 2. book of Eu sebius of the life of Constantine.  vain piece of a question, what every one's opinion was: and thou Arius hast unadvisedly blazed abroad and set abroach that which thou shouldest not at the first have conceived, and having conceived it, thou shouldest have passed it over with silence. Whereby this dissension is risen among you, the wonted assembly of the church hindered, the most devout people diversly distracted into either side & rent a sunder, being afore time one body compacted together in harmoniacal unity. wherefore let either of you, pardoning each other, like of that the which your fellow minister not without cause exhorteth you unto: and what is that? that you neither object at all, neither answer any objection that concern such matters. For such questions as no law or ecclesiastical canon necessarily defineth, but the fruitless contention of idle brain setteth abroad, though the exercise thereof avail for the sharpening of the wit, yet ought we to retain them within the inner closet of our mind, & not rashly to broach them in the public assembly of the vulgar people, neither unadvisedly to grant the common sort the hearing thereof. For how many be there that can worthily explicate & sufficiently ponder the weight of so grave, so intricate, and so obscure a matter? but if there be any such that persuadeth himself able easily to compass and to attain unto it, how many parts are there (I beseech you) of the multitude whom he can sufficiently instruct therein? and who is there in sifting out so curious a question that can well pass the peril of plunging error? wherefore in such cases we must refrain from verbal disputations lest that either we by reason of the imbecility of our wit, can not explicate our mind, either our auditors when we teach by reason of their dull capacity can not comprehend the curious drift of our doctrine, whereby the people of necessity incurreth the danger either of blasphemy or the poisoned infection of discord. wherefore both the rash objection, and the unadvised answer (being cause of the heretical sects of the Arians, Eunomians, and of as many as favour the like folly ought ere other of each other crave pardon. Neither is there occasion ministered to contend about the chiefest commandment in holy Scripture, neither is there sprung any new opinion touching the service of God: for you retain the on and the same sentence in substance of faith, so that you may easily embrace the uniform consent of unity & concordo. For it is not well that for your contention about so slender matters and trifling toys, so great a multitude of the people of God through your negligence should be at such discord among themselves. Yea it is supposed not only not well, but altogether intolerable. And that in few words I may lay before your eyes some precedent hereof I will reason with you: ye are 
The contention of Philosophers.  not ignorant as I suppose that the philosophers agree among themselves, all jointly profess one title and name of discipline, yet for all that, they vary and disagree in some odd opinion which severally they hold, who though they descent by reason of their several opinion, yet because of there compacted profession, they join hands and hold together like birds. If then the case be thus, why may it not be thought far more expedient that we wearing the cognizance of the 
Brethren and christians may not brawl contentiously about words.  most mighty God, even for the christian religion the which we profess, should be at peace & unity among ourselves? but let us weigh more diligently and consider more deeply with ourselves, what I shall now say: whether it be right or reason that for light and vain contention about words, one brother should dissent from an other, and the renowned peace by pestilent discord through us which spite one an other for slender & unnecessary matters should thus miserably be profaned and rend in pieces. These practices are rather popular & far more agreeable with the youthly rashness of green heads, then with the sobriety of the grave and priestly personages. wherefore of our own accord let us put to flight the temptations of the devil. And in as much as our Lord God almighty the Saviour of all men, hath graciously given abroad of his common light unto all, therefore be it lawful unto me (I beseech you) as much as in you lieth, that I being aided with the helping hand of his providence, may happily bring my purpose to good effect, and that also I may lead his people, partly with often calling upon them, partly with the diligent oversight of their life, & partly also with sharp admonition, to mutual love & amity one with an other. And seeing that (as I said) there is but one faith among you, one consent of profession, one trade of life and order of law, the which with mutual consent of the mind linketh and compacteth into one the whole body with the several membres of the same: that therefore, which through your discord, moved no small stir among you, for that it concerneth not any weighty substance of all our religion, there is no reason why it should breed any division at all in mind, or discord in doctrine. And this do I say, not to compel you in this light and fond question, of what sort soever it be, altogether to condescend unto the same sentence, & though you descent among yourselves about a matter of small importance (for neither truly are we all in all things like minded, neither have we all the same nature and gift engraffed in us) nevertheless for all that, it may come to pass that the sacred unity may soundly & inviolably be retained among you, & one consent & fellowship conserved between all. But touching the providence of God let there be one faith among all, one consent of mind, & one opinion concerning God. & as touching the sleighty & subtle sifting out of these vain questions, though you agree not altogether in one, yet should you have limited them within the bounds of your cappacity & laid them up within the secret closet of your mind. let the common link of amity, let true faith, let the honour due unto God, & the reverence of his law dwell for sure & certain among you, join hands together, be friends one with an other, render unto the whole multitude of the people their wont familiarity, & purging your minds of the spot of contention embraceye again one an other after the most loving & friendlyest manner. for oftentimes when enmity is banished, amity is of more delectable force among friends. let me therefore enjoy the days in peace & the nights without molestation, that the pleasure which riseth of the pure light of concord & quiet life, may henceforth inviolably be conserved. If it otherwise hap, it behoveth us to sobe & sigh, & to shed many a salt tear. for it can not be that henceforth we lead the rest of our life in peace & tranquillity: for it can not be that the people of God (I mean that people which jointly with us is tied to the service of god) as long as they thus injustly & dangerously disagree one from an other, do live peaceably, or how can I in this case quiett myself and settle my conscience? And that you may perceive the great grief & sorrow I conceive in my heart for the same, I beseech you give ear unto me. Of late as I came unto the city of Nicomedia forthwith I purposed in mind speedily to travel towards the east, and when I hastened towards you and had passed the greater part of my journey, so that now I seemed in manner to be with you, tidings hereof constrained me to alter my mind, lest that I should with mine eyes behold the things which I verily supposed myself not able to tollerat with mine ears. touching that which remaineth, see that with your peace & concordeye make plain and set wide open the way for my journey into the East, the which you have shut with your debate & discord, kindled of the one against the other. And bring speedily to pass that I may perceive not only you to hold together, but also the whole multitude of the say people rejoicing, and let us all jointly render thanks (as our bounden duty requireth) unto God almighty with convenient laud and praise, for the public peace, the common unity, and liberty of all men.   

CAP. V. 
Cap. 8. after the greek.   
Constantinus the Emperor summoneth the Nicene council, it was held at Nicaea a City of Bythinia for the debating of the controversy about the feast of Easter, and the rooting out of the heresy of Arius.  
THough the emperors letters contained a wonderful exhortation full of grave and sober council, yet the poison of dissension had taken such root, that neither the industry of the emperor, neither the credit of the messenger which brought the letters cold suppress it. 
The messenger was Osius bishop of Corduba in Spain.  For neither Alexander, neither Arius, tempered the madness of their contentious minds for all the emperors letters. There was moreover no small contention and a great tumult among the vulgar sort, before the which there was an other pestilent kind of sedition, scattered abroad into certain particular provinces, which greatly molested the quiet estate of the church: to weet, the schism about the time of the celebration of the feast of Easter, which then had only possessed the Eastern parts, whilst that some curiously observed the judaical celebration of the feast, some other the general custom and manner of the christians throughout the world. And while they thus contend about the feast, they communicate nevertheless one with an other, and accomplish the solemnity with bitter contention of mind. When therefore the Emperor saw the church vehemently tossed, by reason of both these troublesome tumults, he summoned a general council, and cited by his letters from every where the bishops to appear and meet at Nicaea a city of Bythinia. So that many bishops out of many provinces and cities came thither 
The first general council of Nice. Euseb. lib. 3 de vita Const.  of the which Eusebius called Pamphilus in his third book of the life of Constantine writeth thus: There were gathered together into one, the chief ministers of God inhabiting all the churches throughout all Europe, Aphrick, and Asia: there was one sacred senate framed as it were by the handy work of God, which also embraced within the bounds thereof both Syrians and Cilicians, & such as came from Phoenicia, Arabia, Palaestina, Egypt, Thebais, Libya, and Mesopotamia: there was also in this Synod the bishop of Perses, neither was the Scythian absent from this company. Pontus, Galatia, Pamphilia, Cappadocia, Asia, and Phrygia, ministered chosen men from amongst them. Moreover the Thracians, Macedonians, Achaians Epirotae, and they whose dwelling was far distant came thither: of the Spaniards also 
Osius bishop of Corduba as I suppose. the bishop Rome was at at the council, but sent thither retain of his clergy. Act. 2.  there was present together with many others in that company, * one that was counted notable, of great fame and renown. But the bishop of the princely city by reason of his old age absented himself, yet there were then present of his clergy which supplied his room. Such a garland of immortal memory, twisted the emperor Constantine being but one, through the bond of unity unto the glory of Christ: and to the end he might be found thankful unto his Saviour, he set up that renowned sign of victory against the enemy, lively resemblinge in this our assembly the Apostolic choir. For it is written that in those times there were gathered together holy men of every nation which is under heaven, among whom there were Parthians, Medes, Elamits, and inhabitors of Mesopotamia, judaea, and Cappadocia, Pontus and Asia, Phrygia and Pamphilia, Egypt and the parts of Libya which is beyond Cyren, straungeres of Rome, jews and Proselytes, Cretes and Arabians. But this one thing failed them, for all they that met there, were not of the ministers of God. The number of Bishops in this assembly was three hundred and over, but of Priests, Deacons, Acolyts, and others which accompanied them the number could not be told. And of the ministers of God, some for their sage and sober speech, some for their gravity in life, and patience in adversity, some other for their trade of living as mean between both were highly commended. There were of these not a few, who for their old years and ancient days were greatly honoured: other some in the flower of their youth, for sharpness of wit, gave a glistering shine: certain others were late practitioners and novices in the ministery. unto all which the Emperor commanded that all necessaries, large and liberal food for sustenance should daily be ministered. And so far out of Eusebius touching that assembly. When the Emperor had finished the triumph solemnized in remembrance of his victory against Licinnius, he took his journey unto Nicaea. Among the bishops there assembled, Paphnutius bishop of the upper 
Paphnutius. b. of Thebais. Spiridion. b. of Cyprus.  Thebais, and Spiridion bishop of Cyprus were recounted famous. But the cause that moved us to rehearse them, hereafter shallbe showed. There were present also many of the laity which were skilful logicians, ready to defend ereother part. Eusebius bishop of Nicomedia (as I have said before) Theognis and Maris maintained the opinion of Arius. This Theognis was bishop of Nicaea, and Maris bishop of Chalcedon a city of Bythinia. Against these Athanasius deacon of the 
Euseb. Nicomed.  church of Alexandria, strove manfully, this Athanasius did Alexander the bishop highly esteem, 
Theognis an Arian.  and therefore there ensued great envy against him, as hereafter shallbe declared. Before the bishops met together in one place, the logicians busted themselves propounding against divers 
Maris an Arian.  others certain preambles of disputation, and when divers were thus drawn to disputation, and alured as it were by bait: a lay man one of the number of confessors, of a simple & sincere mind 
Athanasius. Alexander.  set himself against the Logicians, and told them thus in plain words: that neither Christ, neither his Apostles had delivered unto us the art of Logic, neither vain fallacies, but an open and plain mind to be preserved of us with faith and good works. The which when he had spoken, all that were present had him in admiration, and held with his sentence. Then the Logicians 
Ruffinus in his first book cap. 3. layeth down the circumstances of this history more at large.  after they had heard the pure words of plain truth quieted and settled themselves aright. So that at length by that means the stir raised by occasion of Logic, was wholly suppressed. The day after all the bishops met in one place, after them came the Emperor, being come he standeth in the midst, neither would he first sit down, before he had beckoned to the bishops to do the same. So great a reverence of person and shamefastness of mind did the Emperor show unto those grave fathers. After that all were silent, as the opportunity of the time did 
Constantine the Emperor showeth great reverence unto the bishops.  require, the Emperor as he sat in his seat made an oration unto them, exhorting them to embrace unity of mind, concord, and agreement, wherein also he counseled them to remove from their minds all private malice and grudge, which they did owe onen towards an other. For divers of them had accused each other, and put up the day before unto the Emperor libels one against the other. But he exhorted them earnestly to apply themselves unto the purposed business, 
Constantine exhorteth to unity, and burneth their libels.  which was the cause of their assembly, and commanded the libels to be burned: joining withal this only saying: that Christ commanded him that looketh for forgiveness, to forgive likewise his brother. When that he had largely entreated of concord and peace to be preserved among them, he referred unto their discretion to discern more exquisitely of the principles 
Mat. 18.  of Christian religion, even as the self same Eusebius reporteth in his third book of the life of Constantine, whose allegation may presently seem very commodious. For thus he writeth: When many things of either side were alleged, and a great controversy raised 
Euseb. lib 3 de vit. Constantini.  even at the entrance into disputation, the Emperor gave patient and peaceable ear unto all, he received their positions with earnest and careful study: some times he holp in reasoning ere other part: when that they disputed with heat of contention he reconciled them by little and little: he conferred with every one lovingly and courteously: he uttered his mind in Greek, neither was he ignorant of that language. his speech was both sweet and pleasant, persuading with some, pacifying some other with gentle words, praising others for their sage sentences. He ceased not to reduce them all unto concord, until that he had brought them to that pass, that they all became of one mind, and concluded with one opinion touching all the things that ever toe fore were called into question, so that not only there flourished among them one faith: but also they agreed all together to celebrate the solemn feast of Easter at one and the same time throughout the world. Now therefore the canons concluded upon by common consent of all, were ratified by the subscription of every one, and recorded for the posterity. These things hath Eusebius to like purpose rehearsed and left behind him in writing, neither have we in this place cited them out of season, yea we have used his words for 
He confuteth the slanderous report which Sabinus made of the bishops assembled in the council of Nice.  witnesses and knit them to this our history, to the end we give not ear unto some which have condemned the counsel assembled at Nice, as though it had crred in the faith: again that we credit not Sabinus the Macedonian, who called the men that met there, idiots and rude persons. For this Sabinus bishop of the Macedonians, which inhabit Heraclaea a city of Thracia, whilst that he gathereth into one volume those things which divers councils and assemblies of bishops have committed to writing, he condemneth with opprobrious languages the bishops which met at Nice for unlearned and ignorant men. not remembering that in so doing he condemneth Eusebius for an idiot, who published the same faith with the great trial and experience he had therein. Moreover some things of set purpose he overskippeth: some other he perverteth: those things which seemed to make for his purpose which tended to the mark he shot at, all those he culled out diligently. And though he praiseth Eusebius Pamphilus for a witness to whom credit may worthily begeven, and though he highly commend the Emperor as one that prevailed very much in the establishing of Christian religion, yet for all that doth he reprehend the faith published in the council of Nice, as delivered by such as were rude and all together unlearned. And whom he calleth a wise man, and counteth a true witness, the same man's testimony of set purpose doth he reject. For Eusebius reporteth that of the ministers of God which then were present, some excelled for their sage and sober sentences, some for their gravity of life, and that the emperor with his presence reduced them all unto concord, and linked them together in one mind and in one opinion. but of Sabinus if time do serve and occasion hereafter be offered, we will say more. The uniform doctrine of faith agreed upon & published by open consent of all in the general council of Nice, is this: 
* this Nicene creed was not found thus placed in the greek copy, wherefore the Greek seemed unperfect, for to what end should Socra●es' write: The uniform doctrine of faith &c. is this. unless some thing followed, or how would he after all conclude as he doth: This faith unless there were somewhat interlaced. we have therefore y the want of this unperfect place by borrowing the copy of this Creed written truly the same ●ordss by Eusebius Pamphilus, and recited towards the later end of this chapter by Socrates, the which we have presently laid twne in different letters.  We believe in one God the father almighty maker of all things visible & invisible, and in one Lord jesus Christ the son of God, the only begotten son of the father, that is of the substance of the father, God of God, light of light, very God of very God, begotten not made, being of one substance with the father by whom all things were made, both the things in heaven and the things in earth. Who for us men and for our salvation came down, and was incarnate, he was made man, he suffered and rose the third day, he ascended into the heavens, he shall come to judge both the quick and the dead. And we believe in the holy Ghost. therefore they which say that there was a time when he was not, before he was begotten, or that he had his beginning of nothing, or that he is of an other substance or essence, or that affirm the son of God to be made, or to be convertible or mutable: these the Catholic & Apostolic church of God doth pronounce for accursed. This faith three hundred & eighteen bishops have confirmed and all consented thereunto, and as Eusebius writeth they all with one voice and one mind subscribed thereunto. five only excepted, which allowed not of this clause, to wete: Of one substance, by name Eusebius bishop of Nicomedia, Theognis of Nice, Maris of Chalcedon, Theônas of Marmarica, and Secundus of Ptolemais. For they affirmed, that to be Of one substance, which hath his original of some thing either by division, or derivation, or production. By production as a bud out of the roots: by derivation as children of the parents: by division as two or three pieces out of a mass of gold. The son of God by relation was after none of these manners, and therefore they said they would not agree unto the form of faith confirmed in the council of Nice. Whereupon they derided exceedingly the clause of One substance, and would not subscribe unto the deposition of Arius. 
* Arius accursed with his complices.  For which cause the council not only accursed Arius and all his adherents, but also forbade him Alexandria. moreover by the emperors edict Arius, Eusebius, & Theognis were exiled, 
* Eusebius & Theognis being Arians, do recant.  whereupon Eusebius & Theognis in a while after they were banished, gave up a book of their conversion & repentance, signifying withal their consent touching the faith Of one substance, as hereafter in process of our history we will declare more at large. At the same time Eusebius commonly called Pamphilus bishop of Caesarea in Palaestina, when in the same council he had a while staggered, & advisedly pondered with himself whether it were his part to admit the plattforme & definition of faith: at length approved it together with the other bishops & subscribed thereunto, and sent the same form of faith in writing unto the people whose charge he had, expounding the clause of One substance, lest that any thenceforth should suspect him to have doubted thereof at all. The things which he wrote were after this manner. It is very like (well-beloved) that 
Eusebius writeth thus from the council of Nice unto the church of Caesarea in Palaestina, whereof he was bishop.  the acts concerning the ecclesiastical faith concluded in the great & famous council held at Nice, came heretofore to your knowledge, specially in that, fame spreadeth herself abroad faster than the truth curiously tried or handled of us: yet that the truth may not only be embraced of you by hearsay, I have thought necessary to send unto you in writing first that form of faith which I exhibited to the council, next, the other published by the bishops, where they have annexed & added certain things to ours. The form of our faith which them was read in presence of our most holy emperor, & then approved for sound & certain, was in this sort, as we have received of the bishops our predecessors both when we were catechised, as also when we were signed with the seal of baptism: as we have learned of holy scripture: as we have believed being priest, & preached being bishop, even so now also believing we have made manifest our faith unto you which is this. We believe in one God the father almighty, maker of all things visible & invisible, & in one Lord jesus Christ the word of God, God of God, light of light, life of life, the only 
The Creed which Eusebius Pamphilus himself made & exhibited unto the council of Nice, whereunto the bishops' added the clause, Of one substance. Mat. 28.  begotten son, the first begotten of all creatures, begotten of God the father before all worlds, by whom all things were made, who for our salvation was incarnate & conversant among men, who suffered & rose the third day, who ascended unto the father and shall come again to judge both the quick & the dead. we believe also in one holy Ghost, believing moreover every one of these to be in essence & substance. the father to be a father in deed, the son to be a son in deed. the holy ghost to be a holy ghost in deed, even as our Lord sending his disciples to preach, said: Go therefore teach all nations baptizing them in the name of the father, & of the son, & of the holy ghost. Toutching all which we firmly protest, that we are of this mind, that we are of this opinion, & have been, and that we mind to persever in this faith until death do sever and part asunder body & soul, holding for accursed all cankered heresies the which godless persons have sown in the world. & that you may fully persuade yourselves of us, that we have heretofore believed & spoken unfeignedly and from the heart touching all the premises, presently also we protest, that we both believe aright, and speak as we ought of God almighty and our Lord jesus Christ, and we are able with plain demonstration to prove, and with reason to persuade that in times past our faith was alike, that then we preached things correspondent unto the form of faith already published of us, so that none in this behalf can repine or gainsay us. Moreover our most holy Emperor hath testified the same to be most true, affirming himself to be of the same opinion, he commanded that all should give their assent unto the same that they should subscribe unto the particulars, that they should condescend unto the premises, so that this one only clause, Of one substance, were interlaced. The which he himself explicated in 
The Emperor Constantine commands the clause, Of one substance, to be added unto Eusebius Creed: he expoundeth himself the meaning thereof.  these words: to be Of one substance, may not be taken according unto corporal affections, neytherto consist of the Father by division, neither by incision or parting asunder. It may not be that an immaterial, an intellectual, and an incorporeal nature should admit or be subject to any corporal passion, for it behoveth us to conceive such mysteries with sacred and secret terms. Our most sage and virtuous Emperor reasoned of these things after this sort. The bishops because of the clause, Of one substance, published this form of faith: We believe in one God the father almighty maker of all things visible & invisible, and in one Lord jesus Christ the son of God, the only begotten son of the father, that is of the substance of the father, God of God, light of light, very God of very God, begotten not made, being of one substance with the father, by whom all things were made, both the things in heaven & the things in earth. who for us men & for our salvation came down, & was incarnate, he was made man, he suffered & rose 
The Creed laid down by 318. bishops in the council of Nice, the which Eusebius in these words sendeth to Caesarea.  the third day, he ascended into the heavens, he shall come to judge both the quick & the dead. And we believe in the holy Ghost. Therefore they which say that there was a time when he was not, before he was begotten, or that he had his beginning of nothing, or that he is of an other substance or essence, or that affirm the son of God to be made, or to be convertible or mutable: these the Catholic & Apostolic church of God doth pronounce for accursed. when they had prescribed this form of faith, we ceased not diligently to demand of them how they understood that sentence, To be of the substance of the father. & that: to be of one substance with the father. whereupon there rose objections & resolutions, so that the right sense of the foresaid sentences was curiously 
Of the substance.  sought out. They said that, to be Of one substance, signified nothing else them to be of the father, yet not to be as a part of the father. This seemed unto us very well to agree with the exposition of that blessed doctrine which teacheth the son to be of the father, yet not to be part of his substance. Wherefore we accorded with this sentence, neither rejected we the clause Of one substance, because that peace was placed before our eyes as a mark to behold, and moreover we had special care not to fall from the faith. In like manner we approved Begotten, not made. For Made 
Begotten not made.  they counted a common word with other creatures which were made by the son, that the son had nothing in him which resembled or was like unto them, and for that cause he was not a creature like unto those which were made by him, but of a far more excellent substance than any creature is framed, the which holy scripture declareth to be begotten of the father: inasmuch as no mortal nature can either by word express, or by thought comprehend or attain unto the manner of his generation. In like sort also that clause: The son to be of one substance with the 
The son to be of one substance with the father.  father, was sifted and allowed, to be understood after no corporal manner, neither to have any likelihood with mortal living things, neither to be by division of substance neither by section or parting asunder, neither by mutation of the father's essence and power, that the unbegotten nature of the father was far from all these things. And that To be of one substance with the father, signified no other thing, then that the son of God was in nothing like the rest of the creatures, but altogether like unto the father alone which begat him, neither begotten of any other than of the father's substance and essence, unto the which thing thus set forth, right and reason required that we should condescend. For we have known for surety divers ancient 
Before Arius time the clause of one substance was known.  bishops and writers of great learning and renown to have mentioned this clause, Of one substance in setting forth of the divinity of the father and the son. so far of the faith published in the council of Nice. whereunto we all condescended not rashly and unadvisedly but according unto the sentences set forth in the presence of the most godly Emperor, which were discussed, & by common assent approved for the causes afore alleged. And withal we thought good to ratify the form of curse published after the exposition of the faith, because that it forbiddeth that no man do acquaint himself with foreign speeches and unwritten languages, whereby in manner all confusion and discord is drawn and crept into the church, when as the sacred scripture maketh mention no where of any such sentences, to weet: That the son of God had his beginning of nothing, and that there was a time when he was not. And such like sentences it seemed not agreeable with reason either in words to talk of them, or in deed to teach them. Unto which notable decree we have subscribed, although heretofore we never accustomed neither acquainted ourselves with such speeches. These things (well-beloved) we have necessarily sent unto you, not only to certify you of the censure concluded of us after our curious sifting and assent, but also to let you understand that while at the first the diversity of reports written unto you offended us not a little, we persisted in one & the same mind (as it was most meet) even to the last hour. But afterwards with small ado, we embraced without any disquietness at all such things as were not offensive, when as we with tractable mind sought out the sense and understanding of the words which were then in controversy, and found them altogether agreeable with the things contained in the form of faith published by us ourself. These things did Eusebius Pamphilus send in writing unto Caesarea in Palaestina.   

CAP. VI  
The Epistle of the Synod containing their decrees, and the expulsion of Arius 
Cap. 9 in the Greek.  with his complices, sundry epistles of Costantine the Emperor.  
THe council itself by general consent wrote these things which follow unto the church of Alexandria, and unto the inhabitants of Egypt, Lybia, and Pentapolis.  
Unto the holy (through the grace of God) and the renowned church of Alexandria, & to the beloved brethren throughout Egypt, Lybia, & Pentapolis, the bishops assembled at Nice, and summoned to the great and sacred senate send greeting in the Lord.  
When as by the grace of God and the commandment of the most virtuous Emperor 
The synodical epistle of the council of Nice.  Constantine, who gathered us together from divers cities and provinces, the great and sacred council of Nice is summoned: it seemed expedient that letters from the whole sacred assembly should be sent unto you, whereby you might be certified as well of the things called into question and exquisitely decided: as also of the canons therein confirmed. First of all the things which did concern the impious & perverse opinion of Arius & his complices, were fully handled in the presence of the most godly Emperor Constantine, whereupon it pleased the council by common consent of all, to pronounce his wicked opinion to be held for accursed, and the execrable words and blasphemous sentences he used, saying: that the son of God had his beginning of 
The blasphemous opinions of Arius that cursed heretic, touching the blessed son of God.  nothing: that there was a time when he was not: That the son of God was of free will inclined to virtue & to vice: that he was a creature, and that he was made, all which the holy council did accurse, nay it may not be permitted that his impious opinion, his insolent madness, his blasphemous words should come within hearing. Moreover you have heard or at leastwise ye shall hear of us touching him and his end, lest that we seem rashly and without cause to insult and inveigh against a man which received dew for his desert. His impiety grew to that pass, and so prevailed, that he lead Theônas' bishop of Marmarica, and Secundus of Ptolemais, together with him into perdition. for they were partakers of the same punishment with him. After that the grace of God had delivered us from that perverse opinion, from that impiety and blasphemy, and from such people as presumed to sow discord and debate in the midst of such as lead a peaceable and quiet life: there remained as yet touching the contumacy of Meletius, and such as he had advanced unto ecclesiastical orders to be determined of us, and what the council decreed touching him thus understand well-beloved brethren. The council being bend to deal with more clemency towards Meletius than he deserved, 
This Meletius as Socrates said before cap. 3. in time of persecution denied the faith, & sacrificed to idols: therefore he was excommunicated, and being in this taking he took part with the Arians: who for company together with A●●●ss in this council is condemned  (for by just judgement he was worthy of no pardon) decreed that he should remain in his proper city, that he should have no authority to make ministers, no authority to advance any unto the ecclesiastical function, neither to appear or present himself in any other region or in any other city for that purpose, but only to retain the bare name and title of his office and dignity: they decreed farther touching such as were entered into holy orders by his laying on of hands, that they after confirmation with more mystical laying on of hands should be admitted into the fellowship of the church, with this condition: that they should enjoy their dignity & degree of the ministery, yet that they be inferior unto all the pastors throughout every province and church, the which the most honourable man and our college Alexander hath ordained. Moreover that they have no authority to elect the ministers approved by their censures, no not so much as to nominate them which are to execute the ecclesiastical function, nor to intermeddle with any thing touching them that are within Alexander's jurisdiction, without the consent of the bishop of the catholic church. But they who through the grace of God & the means of your prayers were found no maintainers of schism, but contained themselves within the bounds of the Catholic & Apostolic church, void of all erroneous blemish, let these have authority to consecrate ministers, to nominate such as shallbe thought worthy of the clergy, and in fine freely to do all according unto the rule & canon of the church. If in case that one of them which presently enjoy the ecclesiastical dignity, chance to finish his mortal race, them one of them lately admitted into the church (so that he be found worthy, & the people chose him, so that the bishop of Alexandria consent thereunto and confirm his election) may succeed in the place of the diseased. our will is also that, that liberty be granted unto all others. But of Meletius namely it is otherwise decreed, to weet, that both for his insolent boldness, wherewith heretofore he molested the quiet estate of the church, and also for his temerity and wilful ignorance openly showed, he should have neither power, neither authority given him, for in that he is a man, he may again vex the church with the like disorder. And these decrees properly and severally do concern Egypt, and the most holy church of Alexandria. But if any other thing besides this be decreed and concluded upon whilst that the most honourable lord our fellow minister and brother Alexander is present with us, he being both precedent and privy to our doings, will in presence of you all more exactly recite the whole unto you. We send you glad tidings of the uniform consent and agreement touching the celebration of the most 
The question of Easter concluded upon in the council of Nice  sacred feast of Easter, that by the means of your prayers the stir raised in that behalf was quietly appeased. so that all the brethren which inhabit the East, observing heretofore the manner of the jews, now with uniform consent do follow the Romans, and us, and you, which of old time have retained with us the self same order and manner of celebration. Wherefore rejoice partly because of these prosperous affairs, and partly for the peace and uniform agreement of all, & partly also that all heresies are abandoned & plucked up by the roots, and embrace with greater honour & more fervent love our fellow minister Alexander, but your bishop. whose presence was a great pleasure unto us, who in those years took great pains & laboured exceedingly to reduce the affairs of your church unto a quiet & peaceable state. power unto God hearty prayers for us all, that the things rightly decreed & established may continue for firm & inviolable through God the father almighty, & our Lord jesus Christ together with the holy ghost, to whom be glory for ever & ever, Amen.  
It is evident by this Synodical epistle, that they accursed not only Arius and his complices, but also the sentences of his perverse opinion, moreover that they agreed among themselves touching the celebration of Easter: that they received the grand heretic Meletius, granting him licence to retain his episcopal dignity, yet 
Why the Meletians are severed from the church. The wanton book which Arius wrote and entitled Thalia.  depriving him of all authority to execute the function as a bishop useth. for which cause I suppose the Meletians in Egypt unto this day to have been severed from the church, because that the council took away from Meletius all authority. We have moreover to understand, that Arius wrote a book of his opinion, the which he entitled Thalia, the style & phrase of the book is both wanton and dissolute, resembling in all points the bawdy ballets and rhymes of the wanton poet Sotades. the which book also the council than did condemn. Neither was the council only careful by writing to certify of the peace established, but the Emperor also signified the same by his letters unto the church of Alexandria.  
Constantinus the Emperor unto the Catholic church of Alexandria.  
We wish you health in the Lord well-beloved brethren. A great & a singular benefit of the 
Constantinus Magnus unto the church of Alexandria.  divine providence of God is conferred on us, in that all error and deceit being quite put to slight, we acknowledge one & the self same faith. For henceforth there remaineth no refuge for the sleights of the devil intended against us, whatsoever through fraud he pretended, the same is wholly taken away. The bright beams of the truth according unto the commandment of Christ, overcame those dissensions, schisms, those tumults (& as I may so term it) that deadly poison of discord. one God therefore all we both in name do adore, and in faith do believe to be. And to the end the same through the forewarning of god might be brought to pass, I have called together a great company of bishops unto the city of Nice, with whom I also being one of your number, & most willingly addicting myself wholly together with you unto the same business, have endeavoured that the truth then in controversy might thoroughly be tried out. wherefore all things that seemed to breed occasion of discord or dissension, were narrowly sifted & sought out. How great & what horrible blasphemies (God of his goodness be merciful unto us) have some unreverently uttered against our great saviour, against our hope and life, and impudently not only blazed things contrary unto the scriptures inspired from above & the sacred faith, but also affirmed they believed the same? For when as three hundredth bishops and above, men of great fame both for modesty of mind & sharpness of wit, had confirmed one & the same faith, which was found to be a true faith by the truth itself, and plain testimonies of holy scripture sought out for the purpose: Arius alone was found (being overcome with the power and fraud of the devil) to fall from the same: and being prone thereunto through the perversity of his mind, scattered and sowed first of all amongst you, afterwards amongst us, this poisoned error of perdition. Wherefore let us embrace that doctrine which almighty God, the father of heaven hath delivered unto us: let us return unto our dearly beloved brethren whom the wicked & impudent minister of Satan hath severed asunder: let us with might and main, and (as commonly we say) with all the veins in our heart, go home again unto the general society and body of the church, and unto our own natural members. This above all other things behoveth your wisdom, your faith & holiness, after the removing from your minds the cankered poison of the adversary, who set himself opposite against the truth: that without all delay ye have recourse unto the grace and goodness of almighty God. For that which seemed good unto the three hundred bishops, is no otherwise to be taken then for the sentence of God, specially in as much as the holy Ghost was resiant in the minds of so worthy and so notable men, inspiring them with the divine will of God himself. Wherefore let none of you stagger at the matter, let none of you make any delay at all, but all jointly with most willing minds return unto the most perfect way of truth: that as soon as I myself come amongst you, I may together with you tender due thanks unto the god whose eye nothing doth escape: because that he hath not only revealed unto us the true & sincere faith, but also given unto us most graciously the love and charity which was to be wished of us all. God keep and preserve you well-beloved brethren.  
This the Emperor wrote unto the people of Alexandria; signifying in plain words that the final conclusion & definitive sentence of the faith was not laid down unadvisedly, neither came to pass by hap hazard: but after great labour & industry, after diligent searching and sifting out of the truth, to have been published by the council: and not some things to have been handled, some other things to have been omitted: but all whatsoever seemed necessary to be entreated of, touching the confirmation of the doctrine of faith, to have been sufficiently discoursed: neither to have been first unadvisedly decreed, before all were curiously handled, in so much that all what so ever seemed to breed occasion of controversy or discord, was quite plucked up by the roots. But (that I may utter all in one word) Constantine calleth the censure of the whole assembly, the sentence of God himself, neither doubted he but that so great a company of bishops was united & linked together in one mind & in one opinion by the motion & instinct of the holy ghost. Yet for all this, Sabinus who is the ringleader of the Macedonian heresy, wilfully and of set purpose impugneth these things: yea moreover he termeth such as met at Nice, unlearned and doltish idiots: neither is he ashamed to charge Eusebius bishop of Caesarea with the reproachful spot and blemish of ignorance, neither weigheth he this with himself, that such as were present at the council, though they were unlearned men (as he reporteth) yet being inspired from above, & endued with the grace of the spirit of God, could in no wise stray from the truth. But let us hear what the Emperor laid down in other letters against the opinions of Arius and his complices, the which also he sent abroad unto the bishops and congregations throughout christendom.  
another Epistle of Constantine.  
COnstantinus the puyssant, the mighty & noble Emperor unto the bishops, pastors, & people 
Constantinus unto the bishops & people, etc.  wheresoever. Inasmuch as Arius traceth the steps of detestable & impious persons: it is requisite that he be partaker with them of the self same infamy and reproach. For as Porphyrius the sworn adversary & deadly foe of divine service, who lately published lewd commentaries, in the confutation & defiance of Christian religion, was rewarded according unto his desert, and so recompensed that within the compass of these few years he was not only grieved with great reproach, & blemished with the shameful spot of infamy, but also his impious & blasphemous works, perished & utterly were abolished: even so now it seemed good unto us to call Arius & his complices, the wicked brood of Porphyrius, that look whose manners they have imitated, they may enjoy also the privilege of their name. Moreover we thought good, that if there can be found extant any work or book compiled by Arius, the same should be burned to ashes, so that not only his damnable doctrine may thereby he wholly rooted out: but also that no relic thereof may remain unto the posterity. This also we straightly command & charge, that if any man be found to hide or conceal any book made by Arius, and not immediately bring forth the said book, & deliver it up to be burned, that the said offender for so doing, shall die the death. For as soon as he is taken, our pleasure is that his head be stricken of from his shoulders. God keep you in his tuition.  
another epistle of Constantine.  
COnstantinus the Emperor unto the churches throughout christendom sendeth greeting. 
Constantinus the Emperor unto the churches, etc.  When as I perceived by the flourishing & prosperous estate of the public weal, how greatly we are beholding unto the goodness of almighty God conferred upon us: I deemed that above all things it behoved me of duty to foresee, that in the most holy and sacred assemblies of the Catholic church under heaven, there should one faith, sincere love & charity, uniform consent & agreement touching the religion & service of almighty God, unviolably be retained. But sithence that the same could by no other way or means be compassed, neither in any other sure or certain place be settled, unless that either all the bishops, or at leastwise the greater part of them assembled together, & laid down their several censures concerning the most holy religion & service of God: therefore when the greatest company that could be got, met together, I myself as one of your number, was present with them. Neither took I in scorn (whereat now I greatly rejoice) that I coupled myself with you in those affairs. We proceeded so far in the premises, and handled all things so exquisitely, until the sentence which seemed grateful and acceptable unto God the overseer of all things, for the concord and consent in religion was openly pronounced, so that there remained nothing hereafter to be concluded upon, which seemed to tend or grow either unto discord or disagreement touching the faith. When as there at that time we reasoned of the most sacred solemnity and feast of Easter, it seemed good by uniform consent of all, that all men, in all places should celebrate it, upon one and the self same day. for what was there more available? what could there be more glorious, then that this feast (whereby we retain and hold fast the firm hope of immortality) should, after one and the same order, and after the same manifest trade, without novelty or alteration be observed? and first of all it seemed altogether contrary to order, that in the celebration of the said most sacred feast, we should imitate the rites & manner of the jews, who in as much as they have defiled their hands with an heinous offence, reason it is as impure persons their minds should be held snared in blindness. It remaineth therefore that we lay aside their custom, and publish for a remembrance unto the posterity in time to come the celebration of this feast after a truer & more sincere institution, the which unto this present time from the first day of the passion we have observed. Wherefore let us have nothing common, with that most odious brood of the jews, for we are taught by our saviour to tread an other way the which we must cleave unto. there is laid down a race & a limit both decent and lawful for our most sacred religion. let us jointly retain this with uniform consent (most honourable brethren) & withdraw ourselves from that despiteful nation. For in very deed it is the greatest absurdity that can be, for them arrogantly to vaunt that we can in no wise observe these things without the aid and help of their discipline. What is it whereof they are able to savour aright, who after they had put the Lord jesus to death, having removed the right sense of their mind out of his quiet seat, were carried not with the weight of reason, but with an intolerable wilfulness of rash enterprises, whither so ever the frenzy and madness that was engraffed in their minds did lead them? And in this point it is apparent they see not the manifest truth, (no marvel than they err in many things) in that they besides the appointed time for the celebration of this fest, within the compass of the self same year do celebrate a second Easter. What cause then shall move us to imitate these men, whom we see thus manifestly infected with the grievons malady of error? we will in no wise permit the same feast in one and the same year the second time to be solemnized. If that I had been careless and busied myself herein nothing at all, it had been your part and duty to have employed both your diligence, and also with earnest and continual prayer to have craved that the right rule and sincerity of your minds should in no wise participate, neither in any thing have fellowship with the wicked ways of lewd persons. Besides all this, we may easily perceive how shameful and detestable a thing it is to dissent and disagree about so weighty a matter, and about so high and so religious a feast. One festival day of purchased freedom, to weet, of the most blessed passion & bloodsheding hath our saviour commended unto us, one catholic church he would have to be collected of all, whose members though they be many & in sundry places dispersed under heaven: yet do they knit & close together in one spirit, that is in the will & pleasure of almighty god. I would that of your wisdom & holiness, you deeply weighed with yourselves how disordered & undecent a thing it is, upon the self same days, for some religiously to fast, & for some others riotously to feast it out: and after Easter holidays, for some to feast, and yield themselves to fullness of pleasure, for others to abstain, and observe the prescribed days of fasting. Wherefore this is to be reform, and reduced unto one manner and custom, this (as I am sure you do all, know very well) is the pleasure of God himself. And in as much as the same is rightly to be redressed, that we have nothing common with murderers of fathers, and such as have put their Lord and master to death: In as much as again that orderly, and comely manner retained of all the churches throughout the world, inhabiting either the West, the South, or the North, and in sundry places also of the East, was to be observed of us: therefore it is that presently all have thought right well thereof. I myself also have taken upon mine own person, your tractable wisdom, that look what custom soever with uniform consent, is of force in the city of Rome, in Italy, & Aphtick, in all Egypt, Spain, France and Britain, Libya and all Greece, in the province of Asia, Pontus, and Cilicia: the same also with willing and grateful minds, should be ratified and approved of you all. Considering of this carefully with yourselves, that not only the greater number of congregations lieth in the places before mentioned: but also that it is a most godly purpose for all men jointly with one heart and voice, to desire that established, which right and reason requireth to be done, which also hath no fellowship with the damnable perjury of the despiteful jews. but that I may utter the whole in few words, it seemed good by common assent of the whole assembly, that the most sacred feast of Easter, should be celebrated upon one, and the self same day. for it may not be that variance and dissension should reign about the celebration of so holy, and so high a feast, yea moreover it is very commendable to condescend unto this sentence, which is far from all error that doth prejudice the faith, & from all fellowship with shameful sin. Wherefore the matter being brought to this pass, embrace this decree with willing minds as an heavenly & most godly commandment. for whatsoever is decreed in the holy counsels of Bishops, the same is to be attributed to the will of God. Wherefore when you have certified all our well-beloved brethren, of the canons of this council, the sentence already laid down, & the manner of celebrating the most holy feast, it is your part to approve the same, and duly to observe it: that as soon as I can perceive the right disposition of you all, the which of long time I have desired, I may upon one, and the self same day, together with you all, solemnize this most sacred feast, and joy for your sakes: the which shall come to pass, if that I may understand, that not only the spite and outrageous dealing of the devil, through your well doing, aided from above, is wholly put to flight and abandoned from amongst you: but that also our faith by reason of peace, and concord, doth every where notably flourish. God preserve you well-beloved brethren.  
another Epistle unto Eusebius.  
COnstantinus the puissant, the mighty, & noble Emperor, unto Eusebius sendeth greeting. 
The epistle of Constantine unto Eusebius Pamphilus.  Even as (well-beloved brother) I have learned of a truth, and am fully persuaded, that all Churches from the foundations, are either through negligence gone to decay, or through fear of the danger that was like to ensue have been less repaired than they should have been, yea unto this present day, by reason of the grievous malady of spite, and great tyranny exercised upon the Saints of God, and the servants of our Saviour jesus Christ: so now liberty being restored unto all men, and that dragon, and persecutor Licinnius being foiled, & the direction of ecclesiastical affairs removed from the disposition of the vulgar sort, by the providence of Almighty God & the vigilant labour of our ministry, I suppose that the power and might of God is made manifest unto all men, & that they which fell by reason of fear, or incredulity, or other infirmity whatsoever, in as much as now they acknowledge the true God in deed, will repent and return unto the true and right way. Wherefore what Churches so ever thou dost govern, or other places, where other Bishops, Priests & Deacons, of thy acquaintance, do oversee, our will is, that thou admonish them all, that with watchful eye, the buildings of the churches be looked unto: to the end that such as stand may be repaired, and also be enlarged, or else where necessity so constraineth, they may be erected all new from the foundation. Look what things are necessarily required for building, see that either thou thyself, or some other in thy name, demand them of the Lieutenants, or rulers of our provinces. for we have signified unto them by our letters, that with all celerity and promptness of mind they shall supply the want of such things as thine holiness doth prescribe. and thus well-beloved brother I commit thee to the tuition of Almighty God.  
These things the Emperor wrote for the building of the Churches, unto the Bishops of every province, and what severally he wrote unto Eusebius Bishop of Caesarea in Palaestina for the coppying of holy Scripture it may easily be gathered by these letters of his as followeth. Constantinus the puissant, the mighty, and noble Emperor, unto 
The epistle of Constantine unto Eusebius.  Eusebius Bishop of Caesarea, sendeth greeting. In so much that in the 
* After the name of Constantinus Byzantium was called Constantinople.  city, which is called after our name, there inhabiteth a great multitude of men (our Saviour jesus, and God the father, of his providence sending increase thereunto) which embraceth the most holy Church, to the end all the Ecclesiastical affairs, may in the same place daily increase more & more, we have thought good, that more Churches should be erected, and builded there. Wherefore accept with loving heart, what our will and pleasure is. We have thought good to signify unto thy wisdom, that thou shouldest prepare fifty volumes, or copies of holy Scripture, written in parchment, which shallbe both legible, handsome, & portable, & that thou command moreover, that they be written of skilful scriveners, exercised in the art of penning. our will is, that the volumes comprise those books of holy Scripture, whose penning, and use, thou thyself shalt think most necessarily to avail for the edifying of the Church. Our highness hath sent letters unto our head treasurer, that he should minister all necessaries for the provision of these books. It is thy part then, to oversee with speed, that these written copies be made ready. Moreover by virtue of these our letters (as right requireth) we give thee liberty to take up two common wagons, for the conveying of them thither, for so the written copies shall the sooner be brought unto us, and so much the better if one of thy Deacons, be put in trust therewith. who when as he cometh in place, shall find the proof of our liberality. God keep thee in health well-beloved brother.  
another epistle unto Macarius.  
COnstantinus the puissant, the mighty, and noble Emperor, unto Macarius' Bishop of 
The epistle of Constantine unto Macarius, concerning the sepulchre of our Saviour feund there, & the building of a Church in that place.  jerusalem, sendeth greeting. So bountifully was the goodness of our Saviour, showed towards us, that no tongue is able for the worthiness thereof, sufficiently to express this present miracle: that the pledge or monument of his most blessed passion, which of late say hid in the bowels of the earth the space of so many years, should at length be revealed unto the servants of God being set at liberty, after conquering of the common and general enemy: it far exceedeth all human sense, and capacity of man's wit. For if all the sages, and wisest sort of men throughout the world, assembled themselves together, and purposed to reason and entreat hereof, without doubt they could not, for the worthiness thereof, satisfy with any circumstance, no, not the least point thereof the faith annexed unto this miracle is of such force, and so far exceedeth the sense and capacity of man's nature: as celestial, and divine things, do pass human and worldly affairs. Wherefore this is always my principal and only mark to shoot at, that even as the true faith revealeth herself daily, by new and strange miracles: so all our minds with all modesty, and uniform readiness, should be fixed, and more prone, to the observation of the most holy and blessed Gospel. beside this, that also (the which I think every man knoweth full well) I would have thee fully assured to be my chief care, that the said holy place, (the which by the commandment of God, we have purged from the foul weight of the filthy Idols, overlayed therewith as it were with a most grievous burden: the which place also we know to have been recounted holy in manner from the beginning of the world, and afterwards also to have yielded more evident proofs of holiness, by stirring up again the faith of the passion of our Saviour, as it were from out of darkness into light) be beautified with goodly and gorgeous building. It is requisite that thy wisdom do cast with thyself, and set in order this work, and carefully provide necessaries for all circumstances to the end that not only the sanctuary may excel for beauty, all the rest wheresoever: but that also the other parts thereof may be such, as shall far pass in excellency of building, all the principal Churches throughout every city. I certify thee moreover, that touching the making up of the walls, and the curious workmanship thereof, I have charged our friend Dracillianus (who governeth divers other coasts) and also the ruler of that province, our grace hath charged them, that what artificers, what workmen, what other things soever shall seem expedient for the building, they should learn of thy wisdom, and forthwith be sent thither for the provision thereof. Concerning the pillars, & other parts of the temple to be made of marble, look what thou supposest fittest, both for the majesty of the workmanship, & continuance of the building, taking with thyself good advisement therein, that thou certify us thereof by thy letters, to the end that we understanding by thy letters what you have need of, may from every where convey the same thither unto you for it behoveth us to garnish, & seat forth with great majesty, the head, and chief place of the whole world. our will is beside, that thou certify us, what thine opinion is, whether it were better to have the roof of the sanctuary embowed vautwise, or wrought after some other kind of artificious cunning. if embowed vautwise, then may it finely be gilded all over. It resteth then that thy holiness, unto whose prudent consideration (as it is premised) we have referred the whole, do certify us with all speed, what workmen, what artificers, what provision ye shall have need of: & also that thou signify unto us thy mind, touching the marble, and pillars to be made thereof, and the embowed roof, if that kind of work please thee best. God keep thee in health well-beloved brother.  
The Emperor wrote also solemn and large epistles against Arius, and his complices, the which he caused every where, and in every city, to be blazed abroad: taunting him bitterly for his folly, and skoffing wise grieving him to the guts. beside he wrote letters unto the Nicomedians, where he inveighed against Eusebius, and Theognis. He charged Eusebius with subtle treachery 
Eusebius b of Nicomedia and Theognis were Arians.  and lewd behaviour: and not only that he had infected himself with the noisome filth of Ariamse, but also in the 
* Liquorous.  tyrant's behalf, wrought treason against him, and after the manner of a rebel resisted his enterprises. Wherefore he exhorted them to choose an other Bishop in his room. The which Epistles of his, because that they are somewhat long, I thought good presently not to trouble the Reader withal, in so much as, such as are desirous thereof, may easily, and at pleasure, both find, and peruse them. And of these things thus much.   

CAP. VII. 
Cap. 10. in the Greek.   
How that the Emperor Constantine, called Acesius, a Novatian Bishop, unto the council of Nice.  
THe emperors care and industry, moveth me to mention an other act of that council, wherein he applied himself, to the maintenance of peace. And because he greatly respected the unity, and concord in Ecclesiastical affairs, he summoned Acesius Bishop of the Novatian sect, to the council. After that the determination of the council, touching the faith was both laid down in writing, and ratified with the scuerall subscriptions of all their hands: the Emperor demandeth of Acesius, whether he would assent unto the same faith, and also unto the canon concluded upon, touching the observation of the feast of Easter. who made answer: the council (O Emperor) hath concluded, and decreed no new thing. for I have learned of old, that even from the beginning, and the Apostolic times themselves, the self same faith was retained, and the self same time, for the celebration of the feast of Easter was observed. Again, when the Emperor demanded of him, the cause why he severed himself from the communion of the faithful: he alleged for himself, such things as had happened under the reign of Decius, and about the persecution of that time, and also he brought forth the precise observation, of a certain severe Canon, to were: 
* A Canon touching such as in persecution had denied Christ.  that such as after baptism, through frailty of the flesh, had fallen unto that kind of sin, the which holy Scripture termeth, the sin unto death, should not be partakers of the holy mysteries, but exhorted unto repentance: and that they should wait for remission of sin to proceed, not of the Priests, but of God himself, who both can, and is of power sufficient to remit sin. The which when Acesius had uttered, the Emperor said unto him again: 
* Peter Martyr. in 2. Sam. cap. 24. noteth, how that Constantine in these words scoffeth at Acesius, for his intolerable pride, & singularity, in that he along with his sect would be in heaven.  Provide thee a ladder (O Acesius) and climb alone into heaven. These things did neither Eusebius Pamphilus, neither any other writer once make mention of, but I myself learned it, 
* The reporter was Auxanon a Novatian, as it cap. 9 following.  of one that was of no small credit, of great years, and such a one as rehearsed the things he saw done in the council. whereby I conjecture the self same to have happened unto such, as herein have been silent, the which thing divers Historiographers have practised. for these men overskipp many things, either because they favour some one side, or flatter some kind of men. And so much of Acesius.   

CAP. VIII.  
Of Paphriutius Bishop of a certain place in the upper Thebais, and Spyridion Bishop of Trimithous a city of Cyprus.  
IN so much as heretofore we have promised to speak of Paphnutius and Spyridion, now fit opportunity is offered to perform the same. This Paphnutius was Bishop of a certain city in the upper Thebais, so virtuous, and so holy a man, that strange miracles were wrought by him. He had one of his eyes pulled out, in the time of persecution. Wherefore the Emperor had him in very great reverence, and sent for him at sundry times, to come unto his sumptuous palace. The empty place of the banished eye, he was wont to kiss. So great a reverence and honour, did the Emperor Constantine own unto ancient, and holy fathers. And this 
Cap. 11. in the greek. Paphnutius.  is one thing which I had to say of Paphnutius. another thing also I will report which came to pass, through his advise, both profitable for the Church, and honourable for ecclesiastical persons. The Bishops thought good, to bring a new law into the Church, to were: that they which were of the Clergy (I mean Bishops, Priests, & Deacons) should thenceforth, not company with their wives, the which they had coupled unto them being lay men. When as they went about to reason hereof, 
* Paphnutius a single man yet a favourer of priests marriages in the counsel of Nice. Hebr. 13.  to consult among themselves, touching this matter: * Paphnutius stood up in the midst of the assembly of Bishops, and broke out into loud speeches, & language, that the necks of clergy men, and such as were entered into holy orders, were not to be pressed down with an heavy yoke, and grievous burden, saying: * that marriage was honourable, & the bed undefiled: that it was their part to foresee, lest that with toe severe a censure, they should greatly injury, and offend the Church of God: that all, possibly could not away with so austere a discipline, to be void of all perturbation, and frailty of the flesh: and that peradventure likewise every of their wives, could not brook so rare a rule of continency, prescribed unto them. He termed the company of man and wife, lawfully coupled together, chastity: and that to seem sufficient enough, for such as had entered into holy orders, being single men, thenceforth (according unto the old ecclesiastical tradition) to live a single life: and not to separate any man asunder from his wife, the which he had married being a lay man. such speeches used Paphnutius, when he himself had never been married, and (as I may justly blanch) never knew what woman's company meant. for of a child he led a straight life, in the company of the religious worshippers, and excelled all others in fame (if then there was any such in the world) for continency of mind, and chaste behaviour. to conclude, the whole council then assembled of ecclesiastical persons, yielded unto the sentence of Paphnutius, wholly ending all controversy, that might rise in this behalf, and permitting liberty unto every man at his own pleasure, to refrain as him listed the company of the married wife. so far of Paphnutius. 
* Cap. 12. in the Greek. Spyridion.  And that I may say some thing of Spyridion, he was so holy, and so virtuous a shepherd of cattle, that he seemed worthy to be appointed the shepherd of men. He was Bishop of Trimithous, a city of Cyprus, who when as there he executed the function of a Bishop, yet for his singular modesty, he kept also a flock of sheep. and although many notable things are reported of him, yet lest that we seem to digress toe far from the purpose, we will content our selves with the relation of one, or two of his famous Acts. thieves on a certain time, about midnight, broke into his sheepecote, and by stealth went about to convey away, some of his sheep, but God who kept the shepherd, saved also the sheep. for the thieves with a certain invisible kind of force, were held fast bound unto the sheepecote. At the dawning of the day Spyridion came to his fold, and seeing the hands of the thieves tied behind them, forthwith understood the circumstance, and by prayer which he made unto God loosed their hands, and exhorted them earnestly to get their living, not with the spoil of other men's substance, but with the sweat of their own brows. yet in the end he gave to them a fat wether, bidding them farewell in this source: I give you this, lest it repent you that ye have laboured all night in vain. one of his doings was this. the other in this source. He had to his daughter a virgin, endued with her father's piety 
Irene the daughter of Spyridion.  and holiness, her name was Irene, in whose custody, a dear and familiar friend, left a precious jewel, she weighing the charge of this jewel, hid it in the ground, and in a while after departed this life. then came the owner, and seeing that the maid was dead, he went about to entangle the father, sometimes charging, and threatening him with foul means, some other times entreating him with fair words. the old man weighing the loss of his friend, as much as his own, got him unto the sepulchre of his daughter, praying unto God, that now before the time he will vouchsafe to show unto him the promised resurrection, the which hope of his, failed him nothing at all. for the maid revived, and came to the presence of her father, which also, as soon as she had revealed unto him the place where the jewel say hid, vanished away out of his sight. such men there flourished, in many of the Churches of God, in the time of Constantinus the Emperor. These things I both heard with mine ears, many of the Isle of Cyprus reporting to be true: and also I read it in a certain book of Ruffinus a Priest, written in the latin tongue, whence I have borrowed 
Ruffinus hist.lib. lib. 1. cap. 5.  these and sundry other things, the which I will hereafter allege.   

CAP. IX. 
Cap.. 13. in the Greek. Eutychianus though he was a novatian, yet was he a rare man, both for life, and learning. Auxanon a novatian heretic.   
Of Eutychianus the Monk. The dissolving of the council of Nice. The time thereof, and the chief men then present.  
I Have learned also that Eutychianus, a man of sincere religion, flourished at that time, who though he were of the Novatian sect, yet did he many strange things, nothing inferior unto the acts mentioned a little before. I will reveal him, that reported unto me his doings, neither will I cloak or conceal that, at all, though therefore I may incur the danger of suspicion or the reprehensium of divers persons. It was Auxanon, a priest of the Novatian church, who having lived many years went, being a very young man unto the council of Nice, together with Acesius: that told me all the things which happened unto Acesius, of whom I spoke before. It was even he that lengthened his days, & continued his years, from that time, unto the reign of Theodosius the younger, & rehearsed unto me being a very young man, all the famous acts of Eutychianus. And though he ran over many gifts of the grace of God, bestowed upon him, yet reported he of him, one notable thing which happened in the reign of Constantine the emperor, which was thus. One of the guard whom the emperor calleth ordinary, as soon as he was once suspected of traitorous conspiracy, fled away. The emperor being thoroughly moved with indignation against him, gave straicte charge, & commandment, that wheresoever he were taken, there immediately he should be executed. He was found about Olympus in Bythinia, & fettered with cruel, & grievous bonds in the parts of Olympus, then clapped in prison. In those parts Eutychianus had his abode, leading a solitary life, curing many of their grievous maladies, both outwardly in body, & inwardly in their mind. with him this Auxanon had his conversation, being as then a young stripling, which afterwards lived many years, & learned under him the monastical trade of living. They flock about Eutychianus, that he would release that prisoner, & entreat the emperor for him (for the miracles wrought by Eutychianus were famous, & being bruited abroad, they came to the ears of the emperor) he eftsoons with a willing, & prompt mind, promiseth that he will take his journey to the emperor, in his behalf. But whilst that the prisoner endured extreme torments, by reason of the intolerable fetters, wherewith he was fastened: the solicitors of his cause informed Eutychianus, that death, because of his bitter punishment, would prevent both the execution enjoined by the emperor, & the supplication that was to be made for him. Eutychianus then, sent unto the keepers of the jail, requesting them to lose the man. And when they had answered, that the deliverance of the prisoner, would be the great danger of their lives: Eutychianus together with Auxanon, went strait way unto the prison. When as the keepers being entreated, would not open the prison: the gift of God enclosed in the breast of Eutychianus, revealed itself with greater brightness in the world. For the gates of the prison, voluntarily set themselves wide open yea when the keys were absent, & tied to the keeper's girdle. Moreover when Eutychianus & Auxanon entered in, & all the beholders were now astonished, the fetters of their own accord, fell of the prisoners feet. These things being done, Eutychianus & Auxanon take their journey together, towards the city which of old was called Byzantium afterwards Constantinople. Eutychianus forthwith, got him unto the emperors court, & purchased pardon, for the prisoner. For the emperor without delay (for the great reverence he owed unto Eutychianus) granted him his request with a willing mind. This was done in a while after. At that time the bishops, which met together at the council of Nice as soon as they had dispatched, both other things, & also laid down in writing the decrees (which also they call canons) already concluded upon, every one returneth unto his own city. I think it very expedient to lay down in this place, not only the names of the bishops, assembled at Nice, which among all the rest were most famous (I mean such as I could learn by records) but also the province, & place where every one governed, together with the time of their assembly. There was 
Osius. Viton. Vincentius. Alexander. Eustathius. Macarius. Harpocratio Cynon.  present at this council: Osius bishop of Corduba: Viton, and Vincentius priests: Alexander bishop of Egypt: Eustathius bishop of great Antioch: Macarius bishop of jerusalem: Harpocratio, Cynon, with others: whose names are severally, & exquisitely cited by Athanasius bishop of Alexandria, in his book entitled Synodicus. 
* Anno 324 some say 326. some other 328. Cap. 14. in. the Greek.  touching the time when this council was summoned, as it appeareth by chronicles of record, it was in the consulship of Paulinus & julianus, the eleventh kalends of june, to wete: the XX. day of May, the three hundredth thirty, and sixth year after the reign of Alexander king of Macedonia. Thus was the council broken up, which being done we have to learn that the emperor departed into the Eastern parts.   

CAP. X.  
How that Eusebius bishop of Nicomedia, and Theognis bishop of Nice, being exiled for Arianisme, after they had given up a book of their recantation and repentance were restored to their former dignities  
EVsebius and Theognis, sent a little book unto the chief bishops, wherein they showed their penitent minds, for their wilful folly: wherefore by the emperors commandment they were not only called home from banishment, but also restored to the government of their churches: removing from their dignities, such as were substituted in their rooms, to wit: Amphion removed by Eusebius, and Chraestus by Theognis. The copy of the recantation we have here laid down as followeth: Although it was our part heretofore being condemned by your holiness, not to have muttered, but quietly to have borne whatsoever your wisdom both godly, 
The recitation of Eusebius bishop of Nicomedia and Theognis bishop of Nice which were Arian heretics, exhibited unto the chief bishops.  and religiously had decreed: yet because it seemed a shameful thing, that with our silence, we should cause others, to conceive an ill opinion of us, and so to condemn us for devisers of falsehood: therefore have we signified unto you, our assent, touching the determination of the faith: and having diligently weighed, and examined with ourselves, the force, and signification of the cause, Of one substance, we wholly addict ourselves, to the embracing of peace, and unity, never henceforth to entangle ourselves, in the snares of error. And partly to the end we might provide for the peaceable security of the church of God, we have laid wide open before you, the secrets of our mind: partly also that they, which to man's seeming, should yield to our censure, and judgement, might in this behalf settle, and confirm themselves, we have subscribed to the form of faith, which the holy assembly hath laid down. we protest unto you moreover, in that heretofore, we subscribed not, to the condemnation, or accursinge of Arius, it was not because we misliked with that form of faith, but because we could not be fully persuaded, that he was such a kind of fellow, as report went of him: specially when as by such things, as privately passed by epistles between us, and also by his own protestation, pronounced with his own lips, in our presence, we were fully persuaded, that he was far from that kind of disposition. If that then, that sacred senate, & holy assembly will give any credit unto our words, we have fully purposed, and determined with ourselves, not to impugn by gainsaying, but by assenting, and prompt minds, to ratify those canons, which your sincere, and religious piety hath already concluded. And by this our book of submission, we do seal our consent therein, not for that we are grieved with exile, and banishment: but that most willingly we would not only abandon heresy, but also avoid, yea the suspicion thereof. And if that you will vouchsafe us your presence, you shall find in deed, as you read by word, that we will subscribe unto your decrees. For as much as it pleased your wonted goodness, to call before you, & courteously to entreat, the ringleader of this sect: it seems far out of order, when as he being guilty was sent for, and answered for himself, that we with silence, should condemn our selves. let it not grieve you then, as it becometh your reverend fatherhood, to put our most religious emperor in remembrance of us, to present our humble suit unto him, and speedily to determine what your discreet wisdom thinketh best, touching this our estate. This was the recantation of Eusebius, and Theognis. by which circumstances I do conjecture, though they subscribed unto the form of faith, decreed by the council, yet that they would not condescend, to the renouncing of Arius: and that Arius before this time, was sent for. And for all that it was so, yet was it straictly commanded, that Arius should not tread within Alexandria. The which plainly appeareth, by the subtle treachery he found out, for to return unto the church, and to the city of Alexandria, through false and feigned show of repentance. But of this hereafter.   

CAP. XI.  
After the dissoluinge of the council when Alexander had departed this life, 
Cap. 15. after the greek.  Athanasius was chosen bishop of Alexandria.  
NOt long after, Alexander bishop of Alexandria, having run the race of his mortal 
Athanasius bishop of Alexandria. Ruffinus lib. 1 hist. ca 14.  life, died, & Athanasius is appointed to govern the church in his place. Ruffinus reporteth of him, that being a child of tender years, he played a part in an holy play together with his coaged companions. The play was nothing else but animitation, or resemblance of priesthood, and of the whole ecclesiastical order, in the which, Athanasius played the bishop, of the rest of the children, some played the priests, some other the deacons. Thus played the children on that day, in the which the church of Alexandria accustometh to celebrat the memorial of Peter, there bishop & martyred. At that time (as it fell out) Alexander bishop of Alexandria, passing buy, beheld the whole order, and discourse of the play. He sent for the children to come unto him, and demanded of them, what part every one handled in the play, gathering hereby something to be foreshowed, and prognosticated unto them all. Which being done, he charged they should be brought 
Alexander b. of Alexandria made Athanasius deacon. Athanasius being deacon was at the council of Nice. Cap. 16. after the greek.  up in the church, and nurtured in good learning, but above all Athanasius. Whom when he came to any ripeness of years, he made deacon, & brought him in his company to the council of Nice, for to aid him in disputation. These things hath Ruffinus written in his histortes, of Athanasius. neither is it unlike but that these circumstances might be, for it is most true, that many such things have oftentimes heretofore, come to pass. This much by the way of Athanasius.   

CAP. XII.  
How that Constantine the Emperor, enlarging the city which of old was called Byzantium, termed it after his own name Constantinople.  
THe emperor, after the ending of the council, lived in great tranquillity. And as soon as (after the wont guise) he had celebrated the twentyth year of his reign, without all delay, or tarriance, he turned himself wholly to the building of churches, the which he brought to pass, as well in other cities, as in that city the which he called after his name, but of old bore the name of Byzantium. This he enlarged exceedingly, he environed with great & goodly walls, he beautified with glorious building, and made her nothing inferior to the princely city of Rome calling her after his name Constantinople. He made moreover a law that she should be called 
Constantinople called New Rome but of old Byzantium.  the Second Rome. The which law is engraven in a stony pillar, & reserved in the public pretory, nigh the emperors knightly picture. In this city he erected from the foundation, two churches, calling the one, of peace, the other, of the Apostles. He increased not only (as I said before) christian affairs, but altogether rooted out the rites of the Gentiles. He carried away the images out of the Idol groves, & to the end they might set out the city of Constantinople, they were to be seen abroad in the open market place. He environed about in the open aer, the threefooted trestle (upon the which the priest of Apollo in Delphos, was wont to receive his oracle) with a grate. Peradventure some men will count the recital of these things altogether impertinent, specially in as much as of late in manner all men, have either seen them with their eyes, or heard of them with their ears. At that time the christian religion spread itself, far & nigh. For under the reign of the emperor Costantine, besides the prosperous affairs of many other things, the providence of God so provided, that the faith in Christ, should take great increase. And although Eusebius Phamphilus hath set forth the praises of this emperor, with a large, and lofty style: yet in my opinion, I shall nothing offend, if that after my simple manner, I say something to his commendation.   

CAP. XIII.  
How that Helen the emperors mother, leaving jerusalem sought out the cross 
Cap. 17. in the greek.  of Christ and found it, afterwards built there a Church.  
HElene the emperors mother (which of the village Drepane made a city, the which afterwards 
Helen the mother of Constantine was the daughter of Coel king of England Helenopolis Psal. 78. The Idol of Venus set up where christ was buried.  the emperor called Helenopolis) being warned by a vision in her sleep took her journey to jerusalem. And when as she found that ancient jerusalem, lying all waist, in a heap of stones, (as it is in the prophet) she searched diligently for the sepulchre of Christ, in the which he was laid, and out of the which he rose again and at length, although with much ado, through the help of God, she found it. And why it was so hard a matter to find, I will declare in few words. even as they which embraced the faith of Christ highly esteemed of that sepulchre, and monument after his passion: so of the contrary, such as abhorred christian religion, heaped in that place much earth, and raised great hilloks, and builded there the temple of Venus, and having suppressed the remembrance of the place, they set up her Idol. This have we learned of old to be true. But when as the emperors mother was made privy hereunto she threw down the Idol: she digged up the place: she caused the great heap of earth to be hurled aside, and the filth to be removed: she finds three crosses in the grave, one, I mean that blessed, upon the which Christ suffered: other two, on the which the two thieves ended their lives. Together with which crosses the table of Pilate was found, whereupon he had written with sundry tongues, and signified unto the world, that Christ crucified was the King of the jews. Yet because there rose some doubt whether of these three, should be the cross of Christ, for the which they had made this search, the emperors mother was not a little pensive. The which sorrowful heaviness of hers, Macarius bishop of jerusalem, not long after, assuaged. For he made manifest by his faith, that which afore was doubtful, & ambiguous. He desired of God a sign, and obtained his suit. The sign was this: there was a certain woman of that coast, which by reason of her long, and grievous disease, lay at the point of death. As she was yielding up of the ghost, the bishop laid every one of the crosses upon her, being fully persuaded, that she should recover her former health, if that she touched the reverent cross of our Saviour, which in deed failed him not. For when as both the crosses, which belonged not unto the Lord, were laid to the woman, she continued nevertheless at the point of death: but as soon as the third (which in very deed was the cross of Christ) was laid unto her, although she seemed presently to leave this world, yet leapt she up, and was restored to her former health. After this 
The cross of Christ was found out by a miracle. New jerusalem.  sort was the cross of Christ found out. The emperors mother builded over the sepulchre, a goodly and gorgeous church, calling it New jerusalem, right over against that old, and waist jerusalem. The one half of the cross she locked up in a silver chest, & left there to be seen, of such as were desirous to behold such monuments, the other half she sent to the emperor. The which when he had received, supposing that city, to be in great safety, where in it were kept, compassed it with his own picture which was set up in the market place at Constantinople (so called of Constantinus) over a mighty pillar of red marble. Although I commit this to writing, which I have only learned by hearsay, yet in manner all they which inhabit Constantinople, affirm it to be most true. Moreover when Constantinus had received the nails, wherewith the naked 
The nails were found.  hands of Christ were fastened to the tree (for his mother had found these also in the sepulchre of Christ, and sent them unto him) he caused bits for bridles, helmets and headpieces, to be made thereof the which he wore in battle. The emperor furthermore made provision for all such necessaries, as were required to the building of the churches, and wrote unto Macarius the bishop, 
The good deeds the virtuous life, and godly end of Helen.  that with all diligence he should further the building. The emperors mother as soon as she had finished the church, which she called New jerusalem, builded a second, nothing inferior to the first, at Bethleem, in the hollow rock, where Christ was borne according unto the flesh, also a third, upon the mount, where Christ ascended unto the father. Besides, she was so virtuous, & so meek that she would fall down to her prayers, in the midst of the vulgar sort of women: that she would invite to her table, virgins, which were consecrated to holy life according unto the canon of the church: that she would bring in meat, and serve them herself. Many things she gave to churches, and to poor people, she lived godly, and religiously, and departed this life, being fourscore year old, her body was brought to Constantinople, called New Rome and buried there with princely funeral.   

CAP. XIIII.  
How the emperor Constantine, destroying the Idol groves of the Gentiles erected 
Cap. 18 in the greek.  in sundry places, many notable Churches.  
THe emperor after this, went about to promote christian religion, with greater care & industry, to banish the rites & ceremonies of the ethnics, to restrain the lewd combats of fencers and sword players, and to set up his own image in their Idolatricall temples. 
Serapis had in his temple a elle, or fathom, signifying the measure of the water in depth which was thought by his power to overflow the Barbarians being overcome in battle received the faith Christ.  And when as the Ethnics affirmed, that the God Serapis, was he which made the river Nilus to overflow, and to water the country of Egypt, because that a certain elle was brought into the temple of Serapis: the emperor commanded, that elle to be conveyed into the church of Alexandria. When that it was noised, that Nilus would no longer overflow, because the God Serapis took great indignation, that he was thus abused: the year following, the river did not only overflow (after his wont manner) and from that time forth kept his course, but also thereby declared unto the world, that Nilus was accustomed to overflow, not after their superstitious opinion, but by the secret determination of the divine providence. Although the Sarmatians, Barbarians, and Gotths, at the same time, assailed the right of the Roman empire: yet for all that, the emperors care and industry for the building of churches, was not slacked, but diligently with great advise, did he provide for both. For he valiantly overcame these nations, under the banner of the cross, which is the peculiar cognizance of christian profession, so that not only he deprived them of the tribute, which the emperors of old, were wont to pay unto the Barbarians: but also they being astonished at this strange victory, yielded themselves then, first of all, wholly to embrace christian religion, by the means of the which, Constantine had preserved himself. Constantinus again applied himself to the building of other churches, and one he erected 
Gens. 18.  in the oak-grove of Mambre where holy scripture reporteth, the Angels to have been harboured by Abraham. When that he was certified, that altars were erected at that oak, and that the Ethnics offered sacrifice and incense in that place, to their feigned Gods, he sharply rebuked Eusebius bishop of Caesarea, by his letters, because that through his slackness in executing his office, that wickedness was committed. He commandeth therefore the altars to be turned upside down, and a church hard by the oak, to be builded. He commandeth an other church to be builded in Heliopolis of Phoenicia, and that for this cause. What law maker the Heliopolits had of old, I am not able to say, but the laws, and customs of the city do manifestly declare, what kind of man he was. By the custom of their country, they have all women in common, & therefore 
Constantinus abrogated the most filthy laws of the Heliopolits and brought them to the christian faith.  of the children, there can no certainty be had. Among them there is no difference, either of father or son. They give their virgins to strangers, which come amongst them, to be deflowered. The emperor endeavoured wholly to abrogat this old and rotten custom of theirs. For when he had taken away this brutish, and beastly kind of behaviour, he made a sacred, and a severe law: that kindreds, and families should be known amongst them, and severed one from the other. To be short, when he had builded churches among them, he hastened to consecrate them a bishop, & to ordain the holy company of clergy men. Thus the state of the Heliopolits, after the removing of their former filth, was reform into modest behaviour. In like manner he overthrew the 
The temple of Venus overthrown.  temple of Venus in Aphaca, standing at the foot of mount Libanus, and rooted out all the wicked rites, and ceremonies which were wont to be done there both impudently, & unreverently. What shall I speak of the familiar devil, and the spirit of divination the which he foiled in Cilicia, & 
The devil was feign to fly out of the Idol. The tent of Constantine like the tabernacle of Moses. Exod. 33.  commanded the Idol in whose closets, he had craftily hid himself, to be destroyed? furthermore he was so fervent in promoting christian religion that when he should have warred against the Persians he made him a tent much like the tabernacle of Moses in the desert, in form and figure, resembling the church of God, and the same of a changeable coloured vail, the which he carried about with him, that in the waste wilderness, and desert places, he might always find ready an holy Church, to sing hymns, and devoutly to serve the living God. But the same battle went not forwards, the Persians feared the power of the Emperor, and so all injuries were put up, and peaceably ended. That the Emperor also employed great labour, and travel; in building towns, and Cities, and that of diverse pelting villages, he made princely Cities, (for example Drepane after his mother's name, and Constantia in Palaestina, after the name of his sister Constantia) I think it presently, not needful to commit in writing, for the posterity. For it is not our drift to declare the other famous acts of the Emperor, but only those which appertain unto christian religion, and specially the estate of the churches. Wherefore in as much as the famous acts of the Emperor, tend to an other purpose, and require a proper and a peculiar kind of handling; I leave them for others, which both know, and can sufficiently discourse thereof. I of mine own part, would never have laid pen to paper, if the Church had been at unity and concord within itself. For where there is no matter ministered to write there the writer seemeth to be fond, and his travel frustrate. But in as much as the subtlety of sophisters, fond quirckes, and fallacies of Satan, depraved in those days the Apostolic, and sincere Character of Christian religion, severed also, and as it were unjointed the membres of Christ: I thought good to say something of them, whereby the ecclestastical affairs, may not fall into the dust of oblivion. For the knowledge thereof is much set by, among most men, and settleth for experience, the mind of such a one, as is well seen therein. For when any vain controversy riseth about the signification of a word, it teacheth him to have a stayed head.   

CAP. XV. 
Cap. 19 in the greek.   
How that in the time of Constantine, the middle Indians embraced the faith of Christ by the means of Aedesius and Frumentius: for Athanasius Bishop, of Alexandria created Frumentius bishop, and sent him to preach unto the Indians.  
Now it remaineth that we declare how, and by what means, christian religion enlarged 
The increase of christian religion under Constantine.  and spread itself, under the reign of this Emperor. For the nations which inhabited the middle India, and Iberia. then first of all, received the faith of Christ, and why I have joined thereunto the middle India, I will declare in few words. When the Apostles by lot, had sorted themselves to travel unto certain nations, Thomas chose Partnia, there to execute the function of an Apostle: matthew, Aethiopia Bartholomewe: chose India, which 
The middle Indians were not christened afore the reign of Constantine that is 300. & odd years after Christ.  adjoineth hereunto. But the middle India, inhabited of many barbarous nations, varying among themselves also in language: was not lightened with the word of God, and the faith of Christ afore the reign of Constantine. And what drowe them to embrace the faith I am now about to declare. Meropius a certain Philosopher, borne in Tyrus, longed to see, & was very desirous to travel into the Indian country, as I am persuaded, he was alured thereunto by the example of Metrodorus the philosopher, who aforetime, had thoroughly traveled that country. Meropius then, taking with him two young men, that were his cousins, which also were skilful in the Greek tongue, took ship, and sailed to the same country. And when as he had enjoyed his full desire, & now again longed to be at home, being pinched with want of necessary food, he arrived at a place, where there was a sure & a safe haven. It fell out, at the very same time, that the league concluded between the Romans & the Indians was broken. The Indians then, laid hands upon the Philosopher, and such as sailed with him, & slew them all, the Philosophers two young cousins only excepted. The children they pitied, because of their tender years, & being saved, they are given for a present unto the King of India. The King liking very well of their young countenances, made the one whose name was Aedesius his cuppbearer, to attend upon his cup at the table: and the other whose name was Frumentius, he made master of the King's rolls. not long after, the King died, leaving behind him a son, that was very young, & the sceptre of his kingdom unto his wife, manumising also Aedesius & Frumentius. The queen being very careful over this young prince, requested them both, to take the guard & government of him, until he came to lawful years, & man's estate. These young men, according unto her request, diligently apply themselves, about the prince's affairs, but specially Frumentius, who was in chiefest authority. This Frumentius inquired earnestly of the Roman merchants, which did traffic in the country, whether there was any christian in there company. When he had found certain, & signified unto them his companions estate, & his own, he prayed them to choose unto themselves several places, where after the manner of the christians, they might pour out prayers unto the living God. In process of time, Frumentius builded a church for prayer. And those christians join unto them certain Indians, whom they instructed in the principles of the faith. when as the kings son came to full years, Frumentius & Aedesius resign up, unto him his kingdom the which they had prudently governed, & crave licence of him for them to departed unto their native country. But when as the king, & his mother earnestly entreated them to tarry & could not prevail, being very desirous to visit their native soil, they take their leave, & bid farewell. Aedesius went to Tyrus, for to see his parents & kinsfokes. Frumentius got him to Alexandria, & opened the whole matter, & all the circumstances unto Athanasius, who a few days before, was there stalled Bishop. He told him what happened in his journey that there was good hope, that the Indians would receive the faith of Christ. He prayeth him to send thither a Bishop, & withal other clergy men, and that he should not make light account of such as might easily be brought to save their souls. Athanasius pondering with himself, what preparation was 
Frumentius was consecrated Bishop by Athanasius and sent to convert the Indians. Ruffinus eccl hist.hist. li. 1. ca 9 Cap. 20 in the Greek.  fittest for this voyage, made Frumentius himself Bishop, & said, that he knew none fit for this function, than himself. And the matter was thus concluded. Frumentius being consecrated. Bishop, went back again into the Indian country, preached the faith of Christ, builded many churches, through the power of God wrought many miracles, and cured many both outwardly in body and inwardly in mind. These things Ruffinus reporteth himself to have heard with his ears, even of Aedesius himself, who after that was made priest at Tyrus.   

CAP. XVI.  
How the nation inhabiting Iberia, was converted into the faith of Christ:  
Now am I constrained, for the time so requireth, that I make relation how the Iberians 
The seae Eukinus divideth Europe from Asia.  at that time received the christian faith. There was a certain godly and devout woman, taken captive of the Iberians. These Iberians dwell nigh the seae Euxinus, a people they are, having their original of the Iberians, which inhabit Spain. This woman being a captive, & having her conversation with Barbarians, gave herself wholly to godliness. For she exercised very much the discipline of continency, she used a severe kind of abstinence, and always applied herself to fervent prayer. The which thing when the Barbarians perceived they wondered at the strangeness of the Act. It fell out that the kings son, of very tender years, fell into a dangerous disease. The queen (after that country manner) sent the child unto other women for physic, to try if experience had taught them any medicine that might cure that malady. When as the nurse had carried about the child unto every woman, and could purchase remedy of none, at length he is brought unto the woman that was captive. She in the presence of many women although she laid thereunto no salve, or remedy in the world (for of truth she knew none) yet took she the child, laid her sackcloth upon him, and said only these words: Christ which healed many, will also heal this infant. When she had uttered these 
The king of the Iberians child is cured  words, and prayed unto God for aid and assistance the child forthwith recovered, and thenceforth enjoyed perfect health. The fame of this act was bruited abroad, among all the Barbarian wives, and came at length unto the queen's ear, so that her name was famous, and the captive woman much spoken of. In a while after, the queen herself fell sick, and this simple woman was sent for. She refused to go, lest that peradventure some violence, contrary to the modesty of her nature, were offered unto her. The Queen than is conveyed unto her. She practiseth the like, as she had done before unto the child. Forthwith the Queen is rid 
The queen of the Iberians is healed  of her disease, she thanketh the woman. But the woman answered: it is not my doing, but Christ's, the son of God, and the maker of heaven and earth. She exhorteth the Queen to call upon him, and to acknowledge him for the true God. The king maruelinge that this malady, which reigned among the Iberians, was so some cured, made inquisition who healed his wife, and commanded the captive woman should be bountifully rewarded. Which made answer: that she wanted no riches, but esteemed godliness, as great treasure: and that the king should receive a precious jewel, if that he would acknowledge that God, whom she professed. With these words she sent back the rewards. The king laid up these sayings in his breast. The next day after, as the king went a hunting, such a thing happened. The hills, and forest, where his game say, were overcast with dark clouds and thick mist, the game was uncertain and doubtful, the way stopped and intricate, the king being at his wits end not knowing what was best in this case to be done, called earnestly upon the Gods which he accustomed to serve. But when his calling upon them, stood him in no steed, it came to his mind, to think upon the God of the captive woman, unto him than he turneth, and crieth for help. As soon then as he had prayed unto him the cloud was dissolved, the mist scattered itself, and vanished away. The King wondered, returned whom joyfully and told his wife all that had happened. Immediately he sends for the captive woman, when she came, he demanded of her what God it was whom she served? She so instructed the Iberian King, that he published 
The king of the Iberians was converted unto the faith.  abroad the praises of Christ. By the means of this devout woman, he embraced the faith of Christ, he made proclamation that all his subjects should come together. To them he rehearsed the manner of his sons curing, the healing of his wife, and what happened unto him as he went a hunting. He exhorted them to serve the God of the captive woman. They preach Christ to both sex, the King to men, and the Queen to women. As soon as he had learned of the captive woman the form and fashion of Churches which the Romans used, he caused a Church to be builded, and gave charge, that with all speed, provision should be made for building. To be short the house of prayer is erected. As soon as they went about to lift up the pillours, the wisdom of God even in the work itself, settled the minds of the people, and drew them to Christ. It fell out that one of the pillours remained immovable, and cold by no devise be removed, the ropes break, and the engines crack in pieces. The workmen despair, and return every man to his home. Then the faith of the captive woman made itself manifest. For in the night season, when no man perceived, she came unto the place, and continued in prayer all night long, by the divine providence of God the pillar is winded up in the air, over the foundation, and there hangeth level wise, without either prop or butresse. At the breaking of the day, the King being a careful man, not forgetful of his business, came to see the building, and beholdeth the pillar hanging in the aer, level over his place. He wondereth at the sight, and all that saw it were astonished. In a little space after, before their faces, the pillar came down, and fastened itself in his proper place. Whereupon they all shouted, the king's faith is held for true, & the God of the captive woman was extolled with praises. Thenceforth they stagger not at all, but with cheerful minds they raise the rest of the pilloures, and in a while after they finish the building. After this they send Ambassadors unto Constantine, requesting league thenceforth to be concluded between them and the Romans, they crave a Byshope, and Clergy men to instruct them, they protest their re sincere and unfeigned belief in Christ. Ruffinus reporteth that he learned these things of Bacurius, who sometime governed the Iberians, afterwards coming unto the Romans was made captain over their soldiers in Palaestina, In his later days he stood the Emperor Theodosius in great steed, in the battle which he gave to Maximus the tyrants Thus did the Iberians receive the christian faith in the days of Constantine the Emperor.   

CAP. XVII. 
Cap. 21. in the greek.   
Of Antony the monk, and Manes the heretic, and his original.  
THe same time lived Antony the monk, in the deserts of Egypt. But in as much as 
Antony the eremite.  Athanasius Byshope of Alexandria, hath lately set forth in a several volume, entitled of his life, his manners and conversation, how openly he buckled with devels, how he overreached their sleights, and subtle combats, and wrought many marvelous, and strange miracles: I think it superfluous of my part to entreat thereof. The days of Constantine have yielded great plenty of rare, and singular men, 
* Cap. 22. in the Greek. The Manichees blazed their heresy a little before the reign of Constantine. Anno. 281. Euseb. lib. 7. cap. 30. The original and authors of the heresy of the Manichees.  but among the good wheat tars are accustomed to grow, and the spite of Satan, is the sworn enemy of prosperous affairs. For a little before the reign of Constantine, a counterfeit religion, no other in show, than the service of pagans, mingled itself with the true and christian religion, no otherwise then false prophets are wont to rise among the true prophets of God, and false Apostles among the zealous Apostles of Christ. Then went Manichaeus about, covertly to convey into the Church of God, the doctrine of Empedocles, the heathen philosopher, of whom Eusebius Pamphilus made mention in the 7. book of his ecclesiastical history, yet not exquisitely handling his doings. Wherefore look what he omitted, that I suppose necessary to be supplied of us, for so we shall soon learn both who and what this Manichaeus was, and also by what means he presumed, to practise such lewd enterprises. A certain Saracen of Scythia had to his wife a captive, borne in the upper Thebais, for whose sake he settled himself to dwell in Egypt. And being well seen in the discipline of the Egyptians, he endeavoured to sow among the doctrine of Christ, the opinions of Empedocles, and Pythagoras. That there were two natures (as Empedocles dreamt) one, good: an other, bad: the bad, enmity: the good unity. This Scythian had to his disciple, one Buddas, who afore that 
Buddas otherwise Terebynthus an heretic death miserably.  time was called Terebynthus, which went to the coasts of Babylon, inhabited of Persians, and there published of himself, many false wonders: that he was borne of a virgin, that he was bred, and brought up in the mountains, after this he wrote four books: one of Mysteries: the second he entitled The Gospel: The third, Thesaurus: The fourth A summarye. He feigned on a time, that he would work certain feats, and offer sacrifice, but he being an high, the devil threw him down, so that he broke his neck, and died miserably. His hostess buried him, took all that he had, and bought therewith a lad of seven years old, whose name was Cubricus. This woman after that she had made him a free denzion, and trained him up in learning, not long after dieth, and gave him by legacy, all the goods of Terebynthus, the books also which he had written, being the Scythians disciple. Which things when this free denized Cubricus, had gotten, he conveyed himself forthwith 
Manes the heretic & his detestable opinions.  into Persia. He changeth his name, and in steed of Cubricus, he calls himself Manes. The books of Buddas otherwise called Terebynthus, he setteth abroad, as his own doings unto such as were snared with his folly. The titles of the books bare gave a show or colour of christian religion, but in truth itself the doctrine tasted and savoured of paganisine. For Manes as he was in deed a wicked man, taught the world to serve many gods: he commanded the son to be worshipped, he was a favourer of fatal destiny and denied free will in man. He said plainly the souls went from one body into an other, following herein the fond opinions of Empedocles, Pythagoras and the Egyptians. He would not confess that Christ was borne, but said that he had the form or figure of a man. He rejected the law and prophets, and called himself the comforter, all which things are far from the true and right faith of the church of God. In his epistles he was not ashamed to intitule himself, an Apostle. But his lewd and shameless leasings were recompensed with due punishment, and that for this cause. The king of Persia his son, fell into a dangerous disease, the father used all means possible to restore his son to his former health. Being told of Manes, and persuaded that his feats were far from falsehood and legerdemain, sent for him by the name of an Apostle, hoping with himself, that by his means his son should recover. Being come, he takes the kings son in hand with sorcery and witchcraft: the king seeing his son already gone, and departed under his hands, commanded the sorcerer should be clapped in prison, and provided execution for him, but he broke prison, fled into Mesopotamia, and so shifted for him 
The miserable death of the heretic Manes.  self. The king hearing that he was in those coasts, made him to be apprehended, flayde him alive, took his skin, filled it full of chaff, and hanged it at the gates of the city. These things we report to the most true and faithfully alleged by us, out of the book entitled, The disputation of Archelaus bishop of Cascharum, a city in Mesopotamia. This Archelaus reporteth that he disputed with him face to face, and there layeth down all that we wrote before, of his life and conversation. Thus (as I said before) it falleth out in all ages, that the spite of Satan will not suffer godliness to have good success, but sends such lewd varlets to entrap the simple people. But what is the reason thereof, why our loving and merciful God permits such lewdness, whether it be to try and sift the true doctrine of his church, and to cut of the vain conceits and opinions which many have of religion: or whether it be for some other cause whatsoever, as it is hard to determine thereof, so, few words will not suffice, neither is presently fit opportunity & occasion ministered to discourse of that matter. It is not verily the mark we shoot at, exquisitely to entreat of divers and variable opinions, and sentences of men, neither to search out the secret and hid mysteries of the providence and wisdom of God, but truly, as much as in us lieth, to set forth the ecclesiastical history. And because we have reported after what sort the cursed opinion of the Manichees sprang up a little before the reign of Constantine: now let us return to discourse of the times, incident to this our purposed history.   

CAP. XVIII. 
Cap. 23. in the Greek.   
How that Eusebius bishop of Nicomedia, and Theognis bishop of Nice, remembering themselves after their recantation, wrought all the spite they could to overthrow the faith established in the Council of Nice, and sought means to mischief At hanasius. Of the Council summoned at Antioch, which deposed Eustathius, about whom there rose such a sedition in Antioch, which destroyed in manner the whole city.  
EVsebius and Theognis returning from exile, received their former dignities, removing (as I said before) such as were placed in their seas. They were in great reverence and estimation with the emperor, and enjoyed great liberty, for that they had forsaken the cursed and 
Hatred and heresy joined together.  cankered opinion of Arius, and given themselves to the true and right faith. But these men for all that, abused their liberty, and made more stir in the world then ever was before. Two things drove them thereunto: the detestable heresy of Arius, which held their minds of a long time, and the deadly hatred they bore unto Athanasius. Because he valiantly withstood them as they disputed in the Council of Nice, first of spite they challenge his degree and vocation, saying: he was no fit man for the room of a bishop, next that he was elected by unlawful persons. But for all that he cleared himself of those opprobrious and slanderous reports (his upright conversation was such, he could not be removed from the bishop's seae of Alexandria) and contended earnestly for the faith decreed by the Council of Nice: Eusebius bishop of Nicomedia, endeavoured with might and main, through wiles and subtlety to depose Athanasius, and to bring Arius into Alexandria. For by this means he thought best, to root out of the church the faith of Homoousion, to wit: of One substance, ratified by the council, and to plant the pestilent doctrine of Arius. And as at some times he entreated him by letters, and fair words: so of the contrary, at other times he went about to terrify him with threats. But when as Athanasius would in no wise yield, he sought to persuade the Emperor that of his wont clemency, he would give Arius the hearing, and pardon him, that he might return unto Alexandria. But what treachery he practised to bring this his purpose to effect, I will show in an other place. Afore that these things were fully come to an end, there rose an other hurlyburlye in the church. For the members themselves, broke asunder the peaceable and quiets bond of the church. Eusebius Pamphilus reporteth, that immediately after the breaking up of the Council, a civil dissension rose throughout all Egypt, the cause be hath concealed, whereby he was of divers suspected of double dealing. He was thought with silence to have overshipped the causes, for that he had determined with himself not to subscribe unto the decrees of the Nicene Council. But as we have learned manifestly by divers epistles the which, bishops wrote privately one to an other after the Council: the clause of One substance, troubled exceedingly their minds, and whilst that they sifted, and searched out the sense, and understanding thereof, even unto the nuycke, they raised civil discord among themselves, so that their conclusions seemed nothing else, but combats in the night and darkness, or blynofolded babbling. It seemed that near neither side understood well, the cause that made them to revile each other. For such as rejected the clause of One substance, (thinking verily that they which received it, went about to establish again the heresy of Sabellius and Montanus) called the true professors, blasphemous persons, as if they had gone about to take away the substance of the son of God. Such as of the contrary cleaved unto the canon of One substance, thought their adversaries brought in the service of many goods, and abhorred them as furtherers of Paganism. Moreover Eustathius bishop of Antioch, sharply rebuked Eusebius Pamphilus, as though he had gone about to corrupt the Nicene Creed: but Eusebius Pamphilus both cleared 
Eusebius Pamphilus was no Arian.  himself of that slander, and also charged Eustathius with the heresy of Sabellius. And so all the bishops wrote invectives one against the other, as if they had been deadly foes. When as both parts said, that the son of God had his being together with the father, and was in the father, and confessed the unity to be in Trinity: yet (I wot not why, nor wherefore) they could not agree among themselves, nor set their hearts at rest. 
* Cap. 24. in the Greek. The council of Antioch where Eustathius was deposed.  Wherefore there was a Council summoned at Antioch, where Eustathius, for favouring the heresy of Sabellius, more than furtheringe the Canons of the Nicene Council, was deposed, but divers do report that there were other matters of no small importance, and less honesty, laid to his charge and causes of his deprivation, yet do they not openly rehearse them. For it is the manner among bishops, to accuse them that are deposed, to pronounce them for wicked persons, yet to conceal the particular faults. Georgius bishop of Laodicea in Syria, one of them that rejected the clause of One substance, in his book of the praise of Eusebius Emisenus, writeth himself to have reported, that the bishops deposed Eustathius the Sabellian heretic, Cyrus' bishop of Berrhaea, being his accuser. But of this Eusebius Emisenus we mind to speak in an other place. Georgius writeth, that Eustathius the Sabellian, accused by Cyrus: and again Cyrus himself, convicted of the same heresy, to have been both removed out of their bishoprics. But how can it be that Cyrus, being himself infected with the foul heresy of Sabellius, should accuse Eustathius of the same? Therefore it seemeth, that Eustathius was deposed for some other cause. After this there was kindled in Antioch such a fiery flame of sedition, that in manner the whole city was therewith turned upside down. The faction was twofold. the one went about to translate Eusebius Pamphilus bishop of Caesarea in Palaestina, to Antioch: the other would needs bring again Eustathius. 
Eusebius Pan●hilus reaveth to be Bishop of Antioch, for the which the emperor Constan●e did highly commend him. Euphronius a Arian, yet Bishop of Antioch.  The common sort of people, some cleaved to this side, some to that side. The whole garrison and band of soldiers was so divided, and set one against the other, that if God, and the allegiance they owed unto the good Emperor, had not been called to remembrance: they would lamentably have murdered each other. For the Emperor by his letters appeased the tumult and sedition that was raised amongst them. But Eusebius refused to be their bishop, and therefore the Emperor did highly commend him. The Emperor wrote unto him of that matter, he praiseth his mind, and pronounceth him happy, for that by the report of all men, he was worthy to be bishop, not of one city, but of the whole world. The seae of Antioch is said to have wanted a bishop, the space of eight years together. but at length, by the means of such as endeavoured to overthrow the Nicene Creed: Euphronius was made bishop. And thus much shall suffice touching the Council held at Antioch, for the deposition of Eustathius.   

CAP. XIX.  
Of the means that were wrought to call Arius home, and how Arius delivered unto the Emperor his recantation in writing, craftily subscribing unto the Nicene Creed.  
Immediately after, Eusebius, who a little before had left the bishopric of Berytus, and at that present was bishop of Nicomedia, strived with might & main, together with his confederates, to bring again Arius into Alexandria. But how, and after what sort they brought their purpose pass, and the means they used to persuade the Emperor to call before him Arius & Euzoius: now I think best to declare. 
* Cap. 25. in the Greek.  The Emperor had to his sister one Constantia, she was the wife of Licinnius, who sometime was fellow Emperor with Constantine, but afterwards for his tyranny was put to death. This Constantia had great acquaintance and familiarity with a certain priest of the Arian sect, whom she made very much of who through the persuasion of Eusebius, and others his familiar and dear friends, made suit unto her, in the behalf of Arius, signifying that the synod had done him injury, and that he was not of the opinion he was reported to be. Constantia hearing this, believed the priest, but durst not make the Emperor privy thereunto. It fell out that Constantia was visited with great sickness, so that the Emperor came very oft to see her. When the woman perceived herself to be dangerously sick, and waited for no other than present death, she commends unto the Emperor this priest, she praiseth his industry, his godliness, his good will and loyalitie unto the imperial sceptre. In a short while after, she departeth this life. The priest is in great authority with the Emperor. And creeping every day more and more into better estimation, breaketh the same matter unto the Emperor, as before unto his sister: that Arius was of no other opinion, than the council had decreed: and if he would vouchsafe him his presence, that he would subscribe unto the canons: and that he was falsely accused. This report that the priest made of Arius, seemed very strange unto the Emperor, who gave again this answer: If (saith he) Arius he of that mind, and (as you say) agreeth with the faith confirmed by the Council: I will not only give him the hearing myself, but also send him with honour to Alexandria. When he had thus spoken, immediately he wrote unto him as followeth.  
The epistle of Constantine the Emperor unto the heretic Arius.  
Constantine the puissant, the mighty and noble Emperor. Notice was given, now a good 
Constantine was informed of Arius his recantation when he wrote this.  while ago, unto thy wisdom, that thou shouldest repair unto our camp, to the end thou mightest enjoy our presence, wherefore I can not but marvel, why thou camest not with speed, according unto our will. Now therefore take one of the common wagons, & make haste to our camp, that understanding our clemency, & the care we have over thee, thou mayest return to thy native country God keep thee well-beloved. written the. 5. of the kalends of December.  
This was the epistle which the Emperor wrote unto Arius. I can not verily but wonder at the marvelous endeavour & entire love the Emperor bore unto piety, & thristian profession. For it appeareth by the epistle, that the Emperor admonished Arius oftentimes to recant, & therefore now doth he reprehend him, for that he being oft alured by his letters, made no speedy reformation of himself. Arius in a while after the receipt of the emperors letters came to Constantinople, there accompanied him Euzoius, who had been a deacon, whom Alexander deposed the self same time together with the other Arians. The Emperor bydds them welcome, and demandeth of them, whether they would subscribe unto the Nicene Creed: they answer the Emperor that they would do it with a good will. The Emperor bids them quickly lay down in writing their creed. 
* Cap. 26. in the Greek. The recantation of Arius and Euzoius given up unto the Emperor, together with the form of their faith, where they dissemble both with God man, writing one thing, meaning a other, as it appeareth in the chapter following.  They frame their recantation, and offer it up unto the Emperor, in this form. Unto the most virtuous, and our most godly lord and Emperor Constantine: Arius and Euzoius. We have laid down in writing (noble Emperor) the form of our faith, even as your godly and singular zeal hath given us in charge: we do protest that both we ourselves, and all they that be of our side, do believe as followeth: We believe in one God, the father almighty, and in his son our Lord jesus Christ, begotten of him before all worlds, God the word, by whom all things were made, both in heaven and earth: who came down from heaven, and was made man, who suffered, rose again, & ascended into heaven, & shall come again to judge both the quick & the dead. And we believe in the holy ghost, the resurrection of the flesh, the life of the world to come, the kingdom of heaven, the one Catholic church of God scattered far and wide, over the face of the whole earth. This faith have we learned of the most holy Evangelists, where the Lord himself said unto his disciples: Go teach all nations, baptizing them 
Mat. 28.  in the name of the father, and of the son, and of the holy ghost: even as the whole Catholic church, and the scriptures do teach, all which we faithfully believe. God is our judge, presently to the hour of death, and at the day of doom. Wherefore (most holy Emperor) we humbly crave of your godly highness, in as much as we are clergy men, & retain the faith, and affection, both of the church, and also of holy scripture, that of your wont zeal, wherewith you provide for unity, and the right honour of God (all controversies, and quarrels, and cavillations, and subtle quirks whatsoever laid aside) you will couplets vs with our mother the church: that both we, and the church of God, among ourselves, may live quietly, & jointly with one heart and voice, power unto God the accustomed prayers, for the peaceable and prosperous estate of your empire, and for all mankind.   

CAP. XX. 
Cap. 27. in the Greek.   
How Arius by the commandment of the Emperor returned to Alexandria, whom Athanasius would in no wise admit, against Athanasius Eusebius and his confederates patched divers crimes, and presented them unto the Emperor, so that in the end a synod was summoned at Tyrus, to pacify these quarrels.  
WHen that Arius had persuaded the Emperor in such sort as we said before, he returns to Alexandria, but yet he could not with all his wiles tread down the truth, 
Athanasius would not receive Arius into the church of Alexandria.  the which he had so egregiously dissembled. Athanasius would not receive him into the church of Alexandria after his return, for he detested him as a monster of the world. Arius nevertheless whilst that he privily sowed his pestilent opinion, goeth about to set the whole city on an uproar. At what time Eusebius both himself wrote unto Athanasius, and procured also the Emperor to command him by his letters, to condescend unto the admission of Arius and his complices. Athanasius for all that, would not receive them into the church, but wrote back again unto the Emperor: that it was not lawful for such as had made shipwreck of their faith, and had been held for accursed of the church: after their return and conversion, to receive their former dignities. The Emperor was in a great chafe, and conceived great displeasure against Athanasius 
Constantine wrote this to Athanasius. b. of Alexandria in the behalf of Arius the heretic, who deceived them both  for this answer, threatening him by his letters as followeth: In as much as thou art made privy to our will and pleasure, see that thou make the door wide open to all that desire to enter into the church. For if I understand, that any one (which desired to be made a member of the church) hath by any means through thee been hindered, or his entrance stopped: I will forthwith send one of mine officers, who by authority from me, shall both depose thee of thy bishopric, and also place an other in thy room. This the Emperor wrote respecting the commodity of the church, & the unity of the council, lest that through variance it were dissolved. Eusebius then, who hated Athanasius with deadly enmity, thought no time fit than that, to bring his purpose to effect (for he had the Emperor incensed against him, which was meat and drink for Eusebius) and therefore he raised all that troublesome stir, to the end he might cause Athanasius to be deposed of his bishopric. For he thought verily, that if Athanasius were once removed, Arianisme then should bear away the bell. Wherefore there conspired against him at once: Eusebius bishop of Nicomedia: Theognis bishop of Nice: Maris bishop of Chalcedon: Vrsacius bishop of Singidon a city of the upper Pannonia: and Valens bishop of Murson, a city also in Pannonia. These men hired certain of the Meletian sect, & caused divers crimes to be laid unto Athanasius charge. And first of all, by the depositions of Eusion, Eudaemon, and Callinicus, that were Meletian 
Athanasius is false accused of extortion.  heretics, they charge Athanasius, that he had enjoined the Egyptians, to pay for a yearly tribute unto the church of Alexandria, a linen garment. But Alypius and Macarius, priests of the church of Alexandria (who then as it chanced were at Nicomedia) confuted this sclannderous report that was laid against Athanasius, and persuaded the Emperor, that all their malicious tales, were manifest untruths. Wherefore the Emperor wrote unto his adversaries, and rebuked them sharply, but Athanasius he requesteth to repair unto him. yet again Eusebius together with his complices, before his coming patched an other crime, far more 
Athanasius false accused of treason.  heinous than the former: that Athanasius went about traitorously to defeat the Emperors edicts, in sending to one Philumenus a casket or forsar, full of gold. The Emperor then being at Psamathia, a manor without the walls of Nicomedia, by sifting out of this matter, found. Athanasius to be guiltless and sent him away with honour, writing also to the Church of Alexandria, that their bishop was falsely accused before him. But I think best, and with more honesty a great deal, to pass over with silence, the sundry kinds of slanders, Eusebius together with his adherents, invented afterwards against Athanasius, lest that the Church of God be blemished, and slandered of them, which have their minds far estraynged from the religion & faith in Christ jesus. for the things committed to writing, are wont to be known of all, and therefore it was our part, to comprise in few words, such things as required a several tract. but nevertheless I think it my duty in few words to declare out of what fountain, these false accusations issued, and whence such as forged them had their original. Mareôtes is a country of Alexandria, in it there are many villages, and the same well peopled: within the same also, there are many Churches, yea of great fame, all which are under the Bishop of Alexandria, within the jurisdiction of his seae and bishopric. In this Mareôtes, one Ischyras (for so they called him) practised privily such a 
Ischyras a false minister forging orders unto himself.  kind of offence, as deserved a hundredth kinds of death, for when as he had never taken orders, he called himself a minister, and presumed to execute the function of a priest. Who when he was taken with the manner, fled away privily, and got him strait to Nicomedia, to the faction of Eusebius as a sure and safe refuge. They, for hatred they owed unto Athanasius entertained him for a priest, and promised to make him Bishop, if he would accuse Athanasius, so that hereby I mean by the false reports of Ischyras, they took occasion to slander Athanasius. for Ischyras blazed abroad, 
Athanasius is falsely charged with the misdemeanure of his clergy.  that upon a sudden they broke in upon him, and dealt with him very contumeliously: that Macarius beat the altar with his heels, overthrew the lords table, broke the holy cup, and burned the blessed bible. They promised him for these his malicious accusations (as I said before) a bishopric, for they were fully persuaded, that the crime laid to Macarius' charge, was of force sufficient, not only to displace Macarius, that was accused: but also to remove Athanasius who had sent him thither. This slander was compassed against him in a while after. Afore that time, the complices of Eusebius, had forged against him an other accusation, full of spite and cankered malice: whereof I will presently entreat. They got I wot not where, a man's hand: whether they 
Athanasius is falsely accused of murder and magic.  slew a man, and stroke of his hand, or cut of the hand of a dead man, God knoweth alone, and the authors of this treachery: this hand the Bishops of Meletius sect bring forth, in the name of Arsenius, and protest that it was his hand: the hand they bring forth, but Arsenius they hid at home. They say moreover, that Athanasius used this hand to magic, and sorcery. And although this was the chiefest thing, that was laid to Athanasius charge: yet as it falleth out in such kind of dealing, other men charged him with other things. for they which spited him unto the death, went then about to work all means possible, to mischieve him. When these things were told the Emperor, he wrote unto Dalmatius the Censor, who was his sister's son, and then abode at Antioch in Syria: that he should call such as were accused before the bar: that he should hear the matter, and execute the offenders. He sent thither Eusebius, and also Theognis, that Athanasius might be tried in their presence. Athanasius being cited to appear before the Censor, sent into Egypt, to seek out Arsenius, for he understood that he hid himself. but he could not take him, because that he fled from place to place. In the mean while, the Emperor cut of the hearing of Athanasius matter before the Censor, for this cause. 
* Cap. 28. after the Greek  He called a synod of Bishops for to consecrate the temple which he had builded at jerusalem. The Emperor had willed the Bishops assembled at Tyrus, to debate together with other matters the contention raised about Athanasius, to the end (all quarrels being removed) they might cheerfully solemnize the consecration of the Church, and dedicate the same unto God. Constantine went now on the thirtieth year of his reign. The Bishops that met from every where at Tyrus, being cited by Dionysius the Senator, were in number three score. Macarius the Priest of Alexandria, being fast bound with fetters, and bolts of iron, was 
Macarius' a minister being falsely accused by the Arian & Meletian heretics tikes is thus shameful dealt with Cap. 29. after the Greek.  brought thither by the soldiers. Athanasius would not come to Tyrus, not disinayed so much with the slanderous reports that were laid to his charge (for his conscience accused him of nothing) as he feared greatly, lest that they would bring in some innovation, prejudicial to the decrees of the Nicene council. but because that the angry lines and threatening letters of the Emperor, moved him not a little (for he had written unto him, that if he came not of his own accord, he should be brought thither with a vengeance) he came of necessity unto the council.   

CAP. XXI.  
How Arsenius (whose hand they said had been cut of) was found out, and brought before the bar, to the confusion of Athanasius accusers, which then fled away for shame: and how that Athanasius being otherwise partially dealt withal of the council, appealed unto the Emperor.  
THe divine providence of God brought to pass, that Arsenius also came to Tyrus. For he quite forgetting the lessons given him by those false accusers, that bribed him for the purpose, came thither as it were by stealth, to know what news there were in those coasts. It fell out that the servants of Archelaus a Senator, heard say in a certain tipplinghouse, that Arsenius whom they reported to have been slain, was there and hid himself in a certain house of the town. When they heard these things, and eyed well the authors of this report, they reveal the whole matter unto their lord and master. He forthwith laying all delays aside, sought out the man, being sought found him, being found he laid him fast by the heels, and bids Athanasius be of good cheer: that Arsenius was come thither alive. Arsenius being in hold, denieth himself to be the man. But Paulus Bishop of Tyrus, who knew him of old, affirmed plainly that he was Arsenius in deed. These things being thus rightly disposed by the wisdom and providence of God: Athanasius not long after is called before the council, in whose presence, the accusers bring forth the hand, and charge him with the heinous offence. He behaveth himself wisely and circumspectly, and demandeth first of them all that were present, and also of his accusers: whether any of them did ever know Arsenius. When that divers of them had answered, that they knew him very well, he caused Arsenius to be brought before them, with his hands covered under his cloak, and then again demandeth of them: Is this fellow that Arsenius which lost his hand? at the sight of the fellow, some of them that were present (except them that knew whence the hand came) were astonished: some others thought verily that Arsenius wanted a hand, and gave diligent ear, to see what other shift Athanasius had to save himself. But he turning up the one side of Arsenius his cloak, showed them one of his hands. Again when some did surmise that his other hand was cut of: Athanasius at the first paused a while and in so doing brought their minds into a great doubt: but in the end without any more ado he casteth up upon his shoulder, the other side of his cloak, and showeth them the second hand, saying unto all that beheld it: you see that Arsenius hath two hands, now let mine accusers show unto you, the place where the third hand was cut of. 
* Cap. 30. in the greek. The accuser of Athanasius ran away for shame.  This treachery of theirs toutching Arsenius, being thus come to light, the dealing was so shameful, that the accusers could find no where as much as vizards to cover their faces. Achaab otherwise called jannes', the accuser of Athanasius, crept by stealth from the bar, thrust himself among the throng, and privily ran away. Thus did Athanasius clear himself of this slander, using exception against no man. for he doubted not at all, but that the very presence of Arsenius would astonish the slanderers, to their utter shame and overthrow. * But for the wiping away 
Cap. 31. in the Greek.  of the crimes laid to Macarius' charge, he took the benefit of the law, using such exceptions as were lawfully prescribed for the defendant. And first of all he excepteth against Eusebius and his adherents, as open enemies, saying: by law it was not permitted for the enemies to be judges. Secondarily he requireth that they show unto him, whether Ischyaas the accuser, had lawfully received orders and priesthood, for so it was laid down in the bill of inditement. But the judges considered nothing of these circumstances, the law proceedeth against Macarius. When the accusers were to seek for proof, the suit is delayed upon this consideration, that certain chosen men should go in commission to Mareôtes, and there sit upon this matter. When that Athanasius perceived, such as he had excepted against, to have been pricked in the commission (for Theognis Maris, Theodorus, Macedonius, Valens, & Vrsacius were sent) he exclaimed, that there was deceat, & double dealing in the handling thereof. He pronounced that it was open wrong, for to keep Macarius the Priest in fetters and close prison, and to suffer his accuser, to accompany such judges as were known to be his professed enemies. He said moreover, that it was for no other end, but that records, and the doings of the one side might be known, the other unknown: the one quitted, the other condemned. When that Athanasius had sounded out these and the like sentences: when that he had both called the whole assembly to witness, and also opened this lamentable plight before Dionysius the Senator, and no man pitied the case: he privily conveyed him away. Such as were sent into Mareôtes recorded only the Acts of one side, and look what the accuser reported, the same was judged to be most true. 
* Cap. 32. in the Greek.  As soon as, Athanasius was gone and strait way taken his journey to the Emperor: he was first of all condemned by the council, the party being absent, and the cause unknown. Next, when as the dealings in Mareôtes were joined with these, they agree upon his deposition: many slanders are contumeliously fathered upon him, at the recital of the causes, which moved them to depose him: but not a word of the slanderers, for they run them over with silence that of malice falsely accused him, and were shamefully foiled themselves, Arsenius who afore was reported to have been slain, is now entertained of them. And he who afore time was counted a Bishop of the Meletian sect, even then subscribed to the deposition of Athanasius, and called himself Bishop of Hypsepolis. And that which seemeth incredible, he that was said to have died under the hands of Athanasius, is now alive, and deposeth Athanasius.   

CAP. XXII. 
Cap. 33. in the greek.   
How that the council assembled at Tyrus removed to jerusalem, and celebrated the dedication of the new jerusalem, at what time the Arians were admitted to the communion. And how that the Emperor by his letters caused the council summoned at Tyrus, to meet at Constantinople, that in his presence the truth touching Athanasius cause, might the more narrowly be sifted out.  
Immediately after these things, the emperors letters came to the counsels hands, signifying that with all speed, his will was they should repair to jerusalem. Therefore the bishops laying all other matters aside, do leave Tyrus, and take their journey to jerusalem. A solemn feast is there held, for the consecration of those places: Arius with his confederates is admitted into the Church. for the bishops said, that in that behalf, they would satisfy the emperors letters, whereby he had signified unto them, that he allowed very well of the saith of Arius, and Enzoius. The bishops 
The council held at Tytus being most of Arians, do depose Athanasius, & commend in their letters to the Church of Alexandria, the heretic Arius.  also wrote unto the Church of Alexandria, that they should banish from among them, all rancour, spite, and malice, and settle their Ecclesiastical affairs at peace and quietness. They signified moreover by their letters, that Arius had repent him of his heresy: that he had acknowledged the truth: that thenceforth he would cleave unto the Church: and that therefore they had not without good cause received him, and by the consent of them all, exiled Athanasius. Of the self same things likewise, they wrote unto the Emperor. While these things were in handling, there came eftsoons other letters from the Emperor unto the council, signifying that Athanasius was fled unto the Emperor himself, and that of necessity they must meet at Constantinople about his matters. The letters sent from the Emperor were written as followeth:  
Constantinus the puissant, the mighty and noble Emperor, unto the Bishope assembled 
Cap. 34. in the greek.  at Tyrus, sendeth greeting.  
VErily I know not what matters your assembly, through tumult and troublesome stir 
The epistle of Constantine unto the Bishops assembled at the council of Tyrus.  hath decreed: me thinks the truth itself you have in manner subverted, by means of your hurlyburly and kindled heat of contention. for whilst that you prosecute your priucy spire and hatred, one towards an other, the which you will leave in no wisounpractised; you seem to neglect the service of God, & the furtherance of his truteh. But I trust the divine providenco of God will bring pass pass, that after the proof of this pestilent contention; it may wholly be banished that we may also perceive whether your council, & assembly, hath had any care of the truth, & also whether you have decided of the matters called into question, & given sentence, without partial favour, & poisoned malice. Wherefore my will is that with speed you all repair unto me, to the end you yourselves, by no other than yourselves, may yield an exquisite account. The cause that moved me to writ this unto you, & to summon you hither by my letters, you may learn by that which followeth. As I road in my wagon unto a certain place within the city, & that happy soil, called after thy name Constantinople Athanasius the bishop together with certain other priests in his company, met me in the midst of the street upon a sodame, & unlooked for, which amazed me not a little. I take God to witness who seeth all things, that I could not have known him at the first sight, had not some of my train (when that I gave diligent ear thereunto, as reason did require) both told me, who he was, and what injury he had done unto him. I truly did neither talk with him at that time, neither reason of any circumstance. And when he entreated, that I would give him the hearing, I was so far from it, that with the denial, I had almost caused him to be sent packing, with rough entertainment. His suit was nothing else, but that all you might be brought thither, to the end he might in our presence expostulate face to face with you, the injury he suffered ne cessity driving him thereunto. The which suit of his seeming very reasonable unto me, and the season also requiring the same: made me very willing to write this unto you, that all you being already assembled at Tyrus, should forthwith hasten unto my camp: and justify in my presence (whom you will not deny to be the right servant of God) your right, and sincere judgement, and sentence in this behalf. For peace reigneth every where through my religious worshipping of God: And the name of God is devoutly, and reverently extolled of the Barbarians themselves, who unto this day were ignorant of the truth. every man knoweth that he which is ignorant of the truth, is also ignorant of God. But the Barbarians through my industry, that (as I said before) am a right worshipper of God: came to the knowledge of God, and learned to serve him in holiness, whom they perceive in all things, with the careful eye of his divine providence, to defend me. This thing moved them at the first, to taste of the truth in Christ, whom also for the awe, and loyalty they own unto our imperial sceptre, they serve uprightly: but we, which would seem (I will not say to observe) nay to maintain the sacred and holy mysteries of his Church, do practise nothing else but that which breedeth discord, and dissension, and to be short, that which tendeth to the utter overthrow, and destruction of mankind. But see that you come unto us (as I said) with speed, persuading yourselves of this, that our mind is, as much as in us lieth, first of all, to maintain sound, without corruption all that is contained in holy Scripture: so that no blemish of slander or infamy may redound thereunto: abandoning, wearing away, and rooting out, all the rotten adversaries of christian religion, who under colour of Christian profession have crept in & sowed in the Church of God sundry blasphemous sects & heretical schisms.   

CAP. XXIII. 
Cap. 35. in the Greek.   
When as all the synod came not unto the Emperor, Eusebius together with that crew, framed a new accusation against Athanasius: that he should report he would stay the carrying of corn from Alexandria to Constantinople. whereat the Emperor being moved, banished Athanasius into France.  
THe aforesaid letters of the Emperor, set the whole council together by the ears, so that divers of them returned home to their cities. but Eusebius, Theognis, Maris, Patrophilus, Vrsacius, and Valens got them to Constantinople, they reason no longer of the broken cup, or the table that was overthrown, or of Arsenius that was said to be murdered: but they frame themselves, to forge out an other accusation. They inform the Emperor, that Athanasius threatened 
Athanasius is accused by the Arians.  he would cause, that no corn should be conveyed from Alexandria (as they then used) to Constantinople: and that Adamantius, Annubyon, Arbathion and Peter that were Bishops, heard it out of Athanasius his own mouth. but then truly the accusation is like to be heard, when the accuser carrieth credit with his person. The Emperor was wonderfully moved at this, and took great indignation against Athanasius, exiled him, & commanded that he should abide in France. some report that the Emperor did it for this policy, 
* Socrat. li. 2. cap. 2. in the epistle of Con stantinus saith so.  to see whether with his absent, he could reduce the Church to unity and concord. for Athanasius was the man that would in no wise communicate with the Arians, being exiled he led his life at Trivere a city in France.   

CAP. XXIIII. 
Cap. 36. in the greek.   
Of Marcellus Bishop of Ancyra, and Asterius professor of humanity.  
THe Bishops then being assembled at Constantinople, deposed also Marcellus, Bishop of 
Asterius an arian heretic.  the lesser Galatia, for this cause. There was one Asterius in Cappadocia, that professed humanity, and leaving that, embraced the faith in Christ: wrote books thereof, which unto this day are extant. The pestilent doctrine of Arius is proved out of them, to were: that Christ is no other wise the power of God, than the locusts and flies, are said in Moses to proceed from the handy work of God, and other such lewd reasons. This Asterius kept company with Bishops, and specially of the damnable sect of Arius. He frequented unto their assemblies, for he longed after some bishopric or other. But because that in the time of persecution, he had sacrificed unto Idols: he was not admitted to execute the function of a Priest. He wandereth and rogeth throughout Syria, showing the books he had written. Marcellus understanding of this, going about to set him 
The error of Marcellus.  self against Asterius, fell himself into the contrary heresy. for he was not afraid (even as Paulus Samosatenus said before) to affirm that Christ was but a bare and naked man. The Bishops that met at jerusalem hearing of this, made no account of Asterius, because he was a lay man: but Marcellus who was of the clergy they call to an account, for the book he had written. When they perceived that he maintained the opinion of Paulus Samosatenus: they charge him to recant. He with shame enough promiseth to burn the book. But when as the council was dissolved in haste (for the Emperor had called the Bishops to Constantinople) again they reason of Marcellus, at Constantinople, before Eusebius, and the other Bishops then present. As soon as Marcellus refused to perform his former promise, that is to fire the book which he had unadvisedly framed: the Bishops then present, depose him of his bishopric, & sent Basilius in his room to be Bishop of Ancyra. Eusebius moreover wrote three books, against his pamflett, and confuted his wicked opinion. Marcellus after that, recovered his bishopric again in the council held at Sardice, where he said: they understood not his book, and therefore suspected him, that he had savoured of the opinion of Paulus Samosatenus. but what opinion we may conceive of this man, we will declare in an other place.   

CAP. XXV. 
Cap. 37. in the greek.   
How that Arius being called from Alexandria to Constantinople after the exile of Athanasius, for to render an account before the Emperor of the tumult he made at Alexandria: raised a great stir against Alexander Bishop of Constantinople, In the end died miserably.  
WHile these things were a doing. the thirtieth year of Constantinus reign was expired. 
Arius raiseth sedition in Alexandria.  Arius with his company returning to Alexandria, set the whole city on an uproar. The citizens of Alexandria, took very grievously, that not only Arius with his confederates was restored: but also that Athanasius their Bishop was condemned to banishment. When the Emperor understood of the perverse mind, and corrupted purpose of Arius, he sends for him again to Constantinople, there to render an account of the tumult, & sedition he had raised afresh. At that time Alexander who a little before succeeded Metrophanes in the bishopric of Constantinople, governed that Church. This Alexander proved himself a religious, a godly, & a devout man, in the quarrel then between him & Arius. for when Arius came, & the people was divided into two parts, & a great tumult raised in the city. whilst that some maintained the Nicene Creed, & the same to remain firm & stable, others affirmed the opinion of Arius to be lawful, & agreeable with the truth, Alexander came forth into this great heat of disputation: specially because that Eusebius bishop of Nicomedia, had given out great threats, that without all peradventure he would work his deprivation, unless he would admit Arius, & his company, to the communion. but Alexander feared not the deposition so much, as the abrogation of the Nicene Creed, which they endeavoured with all might possible to overthrow. for when he took upon him the patronship of that counsels decrees: he supposed it was his bounden duty to foresee, lest the canons and decrees of that council should any kind of way be impaired. Wherefore being now busied with this controversy, he laid aside the quirks of logic, and fled for aid, and assistance unto Almighty God: he gave himself to continewal fasting, and left no prayer unrepeated. such a kind of service & devotion he solemnly embraced. He got him into the Church of Peace (for so they called the Church) he locked in himself, and finished such kind of service as pleased him best: he got him to the Altar, and down he fell on his bare knees, before the communion table, praying unto God with tears that trickled down his cheeks: in which kind of order he continued many days and many nights. He called for help at the hands of God, and his petition was granted. His prayer was thus: Grant I beseech thee o Lord (saith he) that if the opinion of Arius be true, I myself may 
The prayer of Alexander Bishop of constantinople.  never see the end of this set disputation: but if the faith which I hold be true, that Arius the author of all this mischief, may receive due punishment for his impious desert. This was the zealous prayer of Alexander. 
* Cap. 38. in the greek.  The Emperor being desirous to know the mind and disposition of Arius, sent for him to his palace, demands of him, whether he would subscribe unto the Canons of the Nicene council. He without any more ado very cheerfully puts to his hand. When as for all that, he dallied both craftily and lewdly, with the decrees of that council. The Emperor marveling at this, put him to his oath: he falsely and feignedly swore also. The crafty juggling which he used to blear their eyes in subscribing as I have heard was this. Arius 
The craft of Arius in swear before the Emperor.  wrote his opinion in a piece of paper of his own, the same he carrieth under his arm: coming to the book, he takes his oath, that he verily believed as he had written. This which I writ of him, I have heard to be most true. But I gather plainly that he swore after his subscription, out of the emperors letters. The Emperor believing verily that he dealt plainly, commands Alexander Bishop of Constantinople, to receive him to the communion. It was upon a saturday, the day after, Arius looked to be received into the Church, and communion of the faithful. but vengeance lighted forthwith upon his lewd, and bold enterprises. When he had taken his leave, and departed out of the emperors hall: he passed through the mids of the city with great pomp and pontificality, compassed with the faction and train of Eusebius Bishop of Nicomedia, that waited upon him. As soon as he came nigh Constantine's market (for so was 
The miserable end of Arius the he retike.  the place called) where there stood a pillar of red marble: sudden fear of the heinous faults he had committed, took Arius, and withal he felt a great lask: Sirs (saith Arius) is there any draft or jakes nigh: when they told him that there was one in the back side of Constantine's market, he got him thither strait. The man's heart was in his heels, he looked piteously: together with his excrements, he voideth his guts: a great stream of blood followeth after: the slender and small bowels slide out: blood together with the spleen, and liver, gusheth out. immediately he dieth like a dog. Those jakes are to be seen unto this day at Constantinople, behind (as I said before) Constantine's market and the porch shambles. All passengers as many (I say) as go by, are wont to point at the place with the finger, to the end they may call to remembrance, and in no wise forget, the miserable end of Arius, that died in those jakes. This being done, terror & astonishment amazed the minds of Eusebius his confederates that followed him. The report thereof was bruited abroad, not only throughout the whole city, but in manner (as I may say) throughout the whole world. The Emperor by this means, cleaved the more unto christian religion, and said that the Nicene Creed was ratified, and confirmed to be true, by the testimony of God himself: and rejoiced exceedingly at the things which then came to pass. His 
The sons of Constantinus magnus. 1. Constantinus. 2. Constantius. 3. Constans.  three sons he made Caesar's, severally one after an other every tenth year of his reign. His eldest son whom after his own name he called Constantine, the tenth year of his reign, he made Emperor over the western parts of the empire: the second son whom after his grandfathers name he called Constantius, the twentieth year of his reign, he made Emperor over the Eastern parts of the empire: The third and youngest of all, called Constans, he consecrated Emperor, the thirtieth year of his reign.   

CAP. XXVI. 
Cap. 39 in the Greek.   
The sickness, the Baptism, the death and funeral of Constantinus magnus.  
THe year after, Constantine the Emperor being threescore and five year old, fell sick, and leaving Constantinople, sailed to Helenopolis, using for his health, the hot baths that were nigh the town. When that he sickened more and more, he differred bayning of himself, left Helenopolis, and got him strait to Nicomedia. Abiding there in a certain manor without the town walls, he was baptised in the faith of Christ. In the which baptism he greatly rejoiced: made his last will & testament: appointed his three sons heirs of the empire: distributed to them their several inheritances, as he had in his health's time: he bequetheth to Rome, and to Constantinople, many famous monuments: he putteth the Priest (by whose means Arius was called from exile, of whom we spoke a little before) in trust with his testament, charging him to deliver it to no man's hand, save to his son Constantius, whom he had made Emperor of the 
The death of Constantinus magnus. Anno Dom. 40. Cap. 40. in the Greek.  East. His will being made, and his life lasting a few days after, he died. At his death there was none of his sons present. Wherefore there was a Post sent into the East, for to signify unto his son Constantius the death of his father. * The emperors corpse, his familiares and dearest friends chested in a coffin of gold, and carried it to Constantinople, there they set it in an high lodging of the palace, doing thereunto great honour, and solemnity, until that one of his sons was come. When that Constantius was now come from the East, they set forth the corpse, with a princely funeral, and buried it in the Apostles Church (for so was it called) the which Church Constantine builded, lest that the Emperors and Priests should be bereaved of the Apostles relics. The Emperor Constantine lived threescore and five years, he reigned 31. and died the two and twentieth day of May, Felicianus and Tatianus being Consuls, the second year of the two hundredth seventy and eight olympiad. This book compriseth the history of one and thirty years.   
The end of the first book of Socrates.   

THE second BOOK OF THE ECCLESIASTICAL HISTORY OF SOCRATES SCHOLASTICUS.  

CAP. I.  
The poem where he layeth down the cause that moved him to repeat at large such things as afore time he had briefly written in his first and second book.  
RVffinus who wrote the Ecclesiastical history in the latin tongue, was very much 
The second book of Socrates compriseth the history of 25. years, being the full reign of Constantius ending Anno Dom. 365.  deceived 
* The error of Ruffinus.  in the times, for he thought that the peril and dangers which Athanasius stood in, happened unto him after the death of the emperor Constantine. He was ignorant of his banishment into France, & of many other miseries that happened unto him. But we imitating his opinion, and censure, in discourse of the Ecclesiastical affairs: have written the first and second book of our history. from the third unto the seventh book, by borrowing some out of Ruffinus: by picking and culling other some out of sundry other writers: also by laying down some thing, we learned of others who as yet be alive: we have set forth the history in a most absolute and perfect manner. But after that by meare chance, the works of Athanasius came to our hands, where both he complaineth of the misery he endured, & also declareth after what sort he was exiled, through the slanderous faction of Eusebius Bishop of Nicomedia: we thought far better to attribute more credit unto him, who suffered these things, and to others, who saw them with their eyes, then to such as conjecture and guess at them, and so plunge themselves in the pit of error. Moreover by searching diligently the epistles of sundry men, who lived at that time, we have sifted out (as much as in us say) the truth itself. Wherefore we have been constrained to repeat again, such things as we mentioned in the first and second book of our history, and have annexed thereunto out of Ruffinus, such histories as were agreeable unto the truth. Not only that, but this also is to be understood, 
By this we gather that there be two editions of Socrates history, the first (as he saith himself) unperfect: the second & the last which is this, very perfect & absolute.  how that in the first edition of these our books, we laid down neither the deprivation of Arius: neither the emperors epistles: but explicated in few words, without figures of Rhetoric, the matter we took in hand, lest the tediousness of our long history, should tire the loving Reader. When as for the cause above mentioned, it behoved us so to do (Theodorus most holy Priest of God) yet now (to the end the epistles may be known in form and fashion, as the Emperors wrote themselves: and the things also which Bishops in sundry councils have published unto the world, whilst that they laboured daily to set for the more exquisite decrees and constitutions to the furtherance of Christian religion) we have diligently added to this our latter edition such things as we thought fit for the purpose. that truly we have performed in the first book and in the second now in hand we mind to do no less. but now to the history.   

CAP. II.  
How that Eusebius Bishop of Nicomedia, endeavoured again to establish the doctrine of Arius, so that tumults were raised in the Church afresh and how that Athanasius by virtue of Constantine the youngers' letters, returned to Alexandria.  
AFter the death of the Emperor Constantine, Eusebius Bishop of Nicomedia, and Theognis Bishop of Nice: supposing now they had gotten a fit time: endeavoured with all might possible, to wipe out of the Church of God, the creed, containing the clause of one substance, and to settle in the room thereof, the detestable heresy of Arius. But this they knew full well, they could not bring to pass, if Athanasius came again to Alexandria. They went about to compass their drift very craftily, using the Priest (by whose means we said before Arius returned from exile) as an instrument to their purpose. But the manner of the handling thereof, I think very needful to be laid down. This Priest presented unto Constantius the emperors son, the last will and testament and the bequeathed legacies of the Emperor diseased. He perceiving that to have been laid down in his father's will, which greatly he desired (for by the will, he was emperor of the Eastern parts) made very much of the priest, granted him great liberty, charged him to use his palace, freely and boldly at his pleasure. After this liberty was granted him by the Emperor: he forthwith acquainted himself with the empress, with the eunuchs and chamberlains. At the same time there was an eunuch, by name Eusebius, chief of the emperors 
One rotten sheep infecteth an other.  chamber, who through persuasion of this lewd Priest, became an Arian, and infected also the other eunuchs of his company. And not only these, but the Empress also, through the enticement of the eunuchs, and the advise of the Priest, fell into the pestilent heresy of Arius. In a while after, the Emperor himself called the same opinion into controversy, and so by a little and a little, it was spread every where. And first the emperors guard took it up, next it occupied the minds of the multitude, throughout the city. The emperors chamberlains even in the very palace itself, contended with women about the opinion, in every house and family throughout the city they brawled and went together by the ears. This infection spread itself quickly, over other countries and regions: and the controversy much like a sparkle of fire, rising of small heat or scattered embers kindled the minds of the hearers with the fiery flame of discord and dissension. For every one that desired to know why they made such a tumult, by and by, had an occasion given him to reason, and every one was not satisfied with questioning, but contentiously would argue thereof. thus the heat of contention turned all upside down, and troubled the quiet estate of the Church. This stir and sedition prevailed only in the cities throughout the East: for Illyrium and other 
Illyrium is now called Sclavonia.  country's of the West, enjoyed peace and quietness. for they could in no wise permit the canons of the Nicene council, to be abrogated, and set at nought. After that the heat of contention was blown abroad, and burned every day more and more: the faction of Eusebius took this tumult, to be a furtherance to their purpose: for so they hoped it would come to pass, that some Bishop or other would be chosen of Alexandria, which would maintain the same opinion with them. But at the very same time, Athanasius by the means of Constantine the youngers' letters, who was one of the Caesars, and so called after his father's name: returned to Alexandria, the letters were written by the Emperor unto the people of Alexandria from Trivere a city of France, in form as followeth: 
Cap. 3. in the Greek. The epistle of Constantinus the younger unto the Church of Alexandria, for the admission of Athanasius their Bishop.  Constantinus Caesar to the people of the Catholic Church of Alexandria, sendeth greeting. I hope it is not unknown unto your discreet wisdom, that Athanasius the professor of sacred divinity, was for a time banished into France: lest that through the mischievous dealing of lewd men (for bloodesuckers and cruel beasts, sought to bereave him of his life) his innocent person should of necessity be constrained, to take his death's wound. Wherefore to the end he might avoid the malice of these despiteful men, he was taken as it were out of their jaws which menaced him, & commanded to live under my dominion, where (though his excellent virtue, ministered unto him from above, weigh nothing at all the grievous casualties of adversity) even as in the city he lived before, he may have plenty, & want no necessaries, for the maintenance of his port. Therefore when as our Lord, and my father of famous memory. Constantine the Emperor had purposed in his mind to have restored him a Bishop, to his own see and proper seat, the which he enjoyed among you, that are known to bear great zeal to godliness: and being prevented with death (as it fareth with mankind) before he could accomplish his desire: I thought it verily my part and duty, to execute the intent of so godly an Emperor. With what estimation and reverence I have entertained the man, he shall report with his own mouth, after his return unto you. Neither is it to be marveled at all, that I showed him such courtesy. For me thinks I saw in him the great longing ye had for him, and I beheld also the fatherly reverence and gravity of the man himself, all which, moved me not a little thereunto, nay thoroughly persuaded me. God of his goodness (well-beloved brethren) have you in his tuition. Athanasius with the confidence he had in these letters, returneth to Alexandria, whom the people of Alexandria do receive, with most willing minds. But such as in that city were infected with the leprosy of Arianisme, conspired against him, so that many skirmishes and tumults were raised, which ministered occasion unto the confederates of Eusebius, falsely to accuse Athanasius before the Emperor: that of his own doing, without the general consent of the assembly of Bishops, he had settled himself in that church. The accusation was so odious, that the Emperor being therewith incensed against Athanasius, drove him out of Alexandria. But how this was compassed, I will show hereafter in an other place.   

CAP. III. 
Cap. 4. in the greek.   
How that after the death of Eusebius Pamphilus, Acacius was chosen Bishop of Caesarea, and of the death of Constantinus the younger.  
ABout that time Eusebius whose surname was Pamphilus, Bishop of Caesarea in Palaestina, 
Eusebius Pamphilus dieth. Acarius bishop of Caesarea.  departed this life: and Acacius his scholar, succeeded him in the Bishopric. Who besides sundry other works of his industry, wrote a book of the life of his master Eusebius. 
* Cap. 5. in the Greek.  Not long after, Constantinus the younger, so called after his father's name, brother to the Emperor Constantius, invading by force certain countries under Constans his younger brothers dominion, by fight hand to hand with the soldiers, was slain, Acindinus and Proclus being Consuls.   

CAP. FOUR  
How that Alexander Bishop of Constantinople departing this life: nominated two men, Paulus and Macedonius, that they should choose one 
Cap. 6. in the Greek.  of them to succeed him in the Bishopric.  
AT that time there ensued immediately the seditions mentioned before, an other tumult in 
Alexander bishop of Constantinople died beingfourescore and eighteen years old  the city of Constantinople, and that for this cause. Alexander the Bishop of that church, who valiantly encountered with Arius having continued Bishop there the space of three and twenty years, and lived fourscore and eighteen: departed this life. He consecrated none to succeed him, but charged the electors to choose one of two, whom he would nominat unto them. And following his advise, if they would place in the room a man sit for to instruct the people, of an upright conscience, of good lise and godly conversation: they should take Paulus whom he had made priest: who though he were young and of green years, yet in learning old and of great wisdom. But in case they would have him whom the etymology of noble prowess did highly commend, they should prefer Macedonius to the dignity; who lately had been deacon of the same 
Macedonius signifieth excellency.  church, and then was far strucken in years. Wherefore about the election of a Bishop, there was greater stir than heretofore, and the church was more grievously turmoiled. The people were divided into two parts: the one was eagerly set with the heresy of Arius, the other cleaved very constantly, to the decrees of the Nicene Council. And whilst that Alexander lived, they which embraced the creed, comprising the clause of One substance, had the upper hand over the Arians, which daily strived, and contended very stiffly in the maintenance of their heretical doctrine. But as soon as he departed this life, the contention among the people was divers, and variable. For such as favoured the clause of One substance, chose Paulus to be their Bishop: such as of the contrary cleaved unto Arianisme, endeavoured with all might to place Macedonius. Wherefore in the 
Templum pacis. Templum Sophiae. Cap. 7. in the grecke.  temple of God called the church of peace, next unto the great church then called great, but now bearing the name of wisdom, Paulus was chosen Bishop: in which election the voice of the desseased did prevail.   

CAP. V.  
How that Constatinus the Emperor displaced Paulus that was chosen bishop of Constantinople, and translated to that seae Eusebius bishop of Nicomedia. And how that Eusebius caused an other Synod to be summoned at Antioch in Syria, where there was an other form of faith laid down.  
Shortly after the election of Paulus moved the Emperor not a little, at his coming to Constantinople. For summoning together an assembly of Bishops, which savoured of the filthy sink of Aruis, he procured the deposition of Paulus: and causing Eusebius of Nicomedia to be translated thither, he proclaimed him Bishop of Constantinople. These things being done the Emperor got him to Antioch. 
* Cap. 8. in the Greek. e. A council of Arians summoned at Antioch. Anno Dom. 344. Maximus b. of jerusalem jultus b. of Rome.  Yet Eusebius for all this, cold not set his heart at rest, but rolled (as commonely we say) every stone to bring his wicked purpose to pass. He summoneth a council at Antioch in Syria, pretending the dedication of the church (whose foundations, Constantine the father of these Emperors had laid: after whose death Constantius his son ten years after the laying of the first stone finished the building) and as I may boldly say the truth, to the overthrow and subversion of the faith Of one substance. Unto this synod there came out of divers provinces, Bishops to the number of fourscore and ten. But Maximus bishop of jerusalem who succeeded Macarius, would not come thither, supposing verily that if he came he should be constrained to subscribe unto the deprivation of Athanasius. Neither did julius Bishop of Rome show himself there, neither sent he any to supply his room: when as the ecclesiastical canon forbiddeth that any constitution be thrust into the Church, without the censure of the Bishope of Rome. To be short the council met at Antioch, in the Consulship of Marcellus and Probinus, where Constantius the Emperor was present. It was the fift year after the death of Constantine father unto these Emperors. Placitus was then bishop of Antioch, for he succeeded Euphronius. 
Placitus b. of Antioch.  But the confederacy of Eusebius side, employed their chief labour and industry, falsely to accuse Athanasius: and first they charge him with the violating of their canon, to wit: that he thrust 
Athanasius is slandered in the council of Antioch.  himself again to execute the function of priesthood, without the admission & consent of a general council. For they complain that after his return from exile, he rushed into the church upon his own head. Secondly that at his return when the tumult & schism was raised, many were slain moreover that he caused some to be scourged: some other to hold their hands at the bar, they allege also such things as were pleaded against Athanasius in the council held at Tyrus.   

CAP. VI  
Of Eusebius Emisenus. 
Cap 9 in the Greek.   
IN the mean space while Athanasius was charged with the aforesaid crimes: they chose Eusebius 
Georgius b. of Laodicea.  first called Emisenus, Bishop of Alexandria. Who, and what he was, Georgius Bishop of Laodicea, who then was present at the council, showeth unto us. For in the book he wrote of his life, he declareth that Eusebius came of a noble family of Edessa in Mesopotamia: from a little one to have been trained up, in holy scripture: afterwards to be instructed in profane literature, by a professor which then taught at Edessa: last of all to have sucked the right sense, & understanding of holy scripture, at the lips of Eusebius & Patrophilus, the one bishop of Caesarea; the other bishop of Scythopolis. After this to have gone to Antioch, where it fell out that Eustathius being accused of the heresy of Sabellius, by Cyrus' bishop of Beroea, was deposed of his bishopric. Thenceforth to have accompanied Euphronius, the successor of Eustathius: and because he would not be priest, to have got him to Alexandria, and there to have studied philosophy. After that, to have returned to Antioch, where he acquainted himself with Placitus, the successor of Euphronius. Thence to have been called by Eusebius bishop of Constantinople, to be bishop of Alexandria: but (saith Georgius because that Athanasius was greatly beloved of the people of Alexandria, he went not thither but was sent into the city Emisa. Where when there was much ado made among the citizens of Emisa about the election (for he was charged with the study of the mathematics) he fled away & came to Laodicea unto Georgius, who reported many notable stories of him. Georgius brought him to Antioch, & by the means of Placitus & Narcissus, caused him to be conveyed to Emisa, where again he was accused of the heresy of Sabellius. But of the circumstances of his election, Georgius discourseth more at large: last of all he addeth, how that the Emperor going into Barbary took him thence, and that he knew full well, many wonders & miracles to have been wrought by him. So far of the things which Georgius remembered of Eusebius Emisenus.   

CAP. VII.  
How that the bishops which met at Antioch, after that Eusebius Emisenus had refused Alexandria, chose Gregorius to be bishop of Alexandria: and endeavoured 
Cap. 10. in the Greek.  to alter, and so consequently to abrogate, the canons of the Nicene, council.  
WHen as at that time Eusebius by the council of Antioch, was chosen bishop of Alexandria, 
Gregory an Arian bishop of Alexandria.  & feared to go thither, they consecrate Gregory in his room, to enjoy the seae of Alexandria. These things being done, they labour to alter the faith: who although they cold reprove nothing of the things decided in the Nicene Council, yet verily went they about through their often assemblies, to pervert and overthrow the creed containing the clause of One substance, and otherwise to establish of their own, that by a little and a little they might soak men, in the filthy sink of Arius. But of their drift, and fetches, in the stories following. The epistle containing the faith which they published was after this manner: We are neither the followers of Arius (for how can it be that we being Bishops, should 
A form of faith laid down by the hypocritical Arian bishops which assembled at the council of Antioch denying that they followed Arius.  give ear unto Arius being but a priest) neither have we received any other faith then that, which hath been published from the beginning: but when as we examined his faith narrowly, and weighed it deeply, we rather received Arius returning unto us, then that ourselves should hang upon his opinion. The which you may easily perceive by that which followeth. For we have learned from the beginning, to believe in one universal God, the creator and maker of all things, both visible and invisible, and in one Son, the only begotten Son of God, who was before all words, and had his being together with the Father, which begot him: by whom all things, both visible, and invisible were made. Who in the later days according unto the singular good will of the father, came down from heaven and took flesh of the virgin mary. Who fulfiled all his father's will: who suffered, rose again, ascended into the heavens and sitteth at the right hand of the father, & shall come again to judge the quick and the dead, and continue king and God for ever. We believe also in the holy Ghost. And if that you will have us to add more: we believe the resurrection of the flesh, and the life everlasting. After that they had written these things in their former epistle, they sent it to the churches throughout every city. But continuing at Antioch a while longer, they in manner condemned the form of faith that went before, and wrote forthwith a new one, in these words: 
another Creed of the Arian bishops which is to be read waryly.  We believe as the Evangelists and Apostles have delivered unto us, in one God the Father almighty, the creator and maker of all things, and in one Lord jesus Christ, his only begotten son, God by whom all things were made: begotten of the father before all world's God of God: whole of whole: alone of alone: perfect of perfect: king of king: lord of lord: the living word: the wisdom: the life: the true light: the way of truth: the resurrection: the shepherd: the door: inconuertible and immutable: the lively image of the divinity, essence, power, counsel, and glory of the father: the first begotten of all creatures: who was in the beginning with the father: God the word, (as it is said in the Gospel) and God was the 
john. 1.  word: by whom all things were made and in whom all things are. Who in the later days came down from heaven: was borne of a virgin according unto the Scriptures: was made man, and the mediator of God and man, the Apostle of our faith, and the guide to life. And as he saith of himself: I came down from heaven, not to do mine own will, but his will which 
john. 6.  sent me. Who suffered for us, and rose again the third day for our sakes, and ascended into heaven, and sitteth at the right hand of the father, and shall come again with glory and power, to judge the quick and the dead. And we believe in the holy Ghost which is given unto the faithful for their consolation, sanctification and perfection. Even as our Lord jesus Christ commanded his disciples, saying: go teach all nations, baptizing them in the name of 
Math. 28.  the father and of the son and of the holy Ghost. That is of the father who is the father in deed: and of the son who is the son in deed: and of the holy Ghost who is the holy Ghost in deed. Which names are not unadvisedly, neither without good consideration laid down of us, for they plainly set forth the proper person, the order, and the glory of each of them that are named, that there be three persons, yet in harmoniacall consent, but one God. Wherefore we retaining this faith before the majesty of God the father, and his son jesus Christ: do hold for accursed all detestable heresies. If that any shall teach contrary to the right and sound faith, contained in holy Scripture, that there is, or that there hath been a time, or a world, and made before the son of God, let him be accursed. If that any shall say, that the son of God is a creature, as one of the creatures: a bud or spring as one of the buds, and not as the sacred Scriptures have delivered every of the aforesaid unto us: or if that any shall preach or publish any other, besides that we have received let him be accursed. For we believe truly and unfeignedly, all whatsoever the holy Scriptures, the Prophets, and Apostles have delivered unto us, and we follow the same zealously. Such were the Creeds of the bishops which then assembled at Antioch: whereunto Gregorius although as yet he was not gone to Alexandria, subscribed intitlinge himself Byshope of Alexandria. The Council after the finishing of these things, and the establishing of other constitutions, was dissolved. At the very same time the affairs of the common weal fell out to be very troublesome. For the French nation (so are they termed) invaded the Roman possessions, 
Earthquake.  bordering upon France, than also there were great earthquakes in the east, but specially at Antioch, where the earth was hoist and shaken the space of one whole year.   

CAP. VIII.  
How that, when Gregorius was brought to Alexandria, with 
Cap. 11. in the greek.  armed souldieres: Athanasius by flying away saved his life.  
WHen the aforesaid business was brought to this pass, Syrianus the captain, together with five thousand armed soldiers brought Gregorius to Alexandria. The Arians that were within the city came to aid them. But I think it requisite to discourse, how Athanasius that was violently by them thrust out of the church, escaped their hands. It was then eventide, the people spent the whole night in vigils, for there was a communion the day following. The captain drew nigh, he set his soldiers in battle array, he besetts the church. Athanasius understanding of this, called his wits together, and devised how the people might 
Athanasius was fain to run away for the safeguard of his light.  take no harm for his sake. He commanded his Deacon to read the collects unto the people. He bids him sing a psalm. When the psalm was sweetly and harmoniacally song, all the people went forth at one of the church porches. While this was adoinge the soldiers made no stir at all: Athanasius through the midst of the singers, escaped their re hands safe and sound. He being thus rid out of this peril and danger he stood in, went in all the haste to Rome. Then Gregorie took possession of the church. The citizens of Alexandria not brooking their doings set Saint Denys church afire. So far of that.   

CAP. IX. 
Cap 12. in he Greek.   
How that the citizens of Constantinople after the death of Eusebius, chose Paulus again to be their Byshope: the Arians of the contrary, chose Macedonius.  
EVsebius as soon as he had brought his purpose to effect, sent a legate unto julius Bishope 
Eusebius some time bishop of Nicomedia afterwards bishop of Constantinople dieth an Arian.  of Rome, requesting him to be judge in Athanasius his cause, and to take upon him the pronouncing of the definitive sentence. But the sentence that julius gave of Athanasius never came to Eusebius his hearing, for immediately after the council broke up, breath went out of his body and so he died. Wherefore the people of Constantinople bring Paulus, again to be their Bishop: the Arians assemblinge in Saint Paul's church, chose Macedonius. They were authors and chief doers in that stir, who a little before aided Eusebius, that turned upside down the whole state of the church. These were they that could do some thing at that time: Theognis bishop of Nice, Maris bishop of Chalcedon, Theodorus bishop of Heraclaea in Thracia, Vrsacius bishop of Singidon in the higher Mysia, and Valens bishop of Mursa a city in the higher Panonia. But Vrsacius and Valens repented them afterwards, gave up their recantation in writing unto julius bishop of Rome, and thenceforth submitted themselves to the clause of One substance, and 
The Arians caused great murder and slaughter in the church.  the communion of the church. At that time, the Arians raised civil wars and dissension in the church, of the which one was stirred at Constantinople, through the confederates of Macedonius. And by reason of these domestical wars of the christians, there were many & often skirmishes, in that city, at what time many were trodden under foot, and crushed to death.   

CAP. X. 
Cap. 13. in the greek.   
The death of Hermogenes the captain, and how that therefore Paulus the second time was banished Constantinople. The Arians translating Gregorius from Alexandria, placed Georgius in his room.  
THe report and fame of the sedition at Constantinople came to the ears of the Emperor Constantius, who then abode at Antioch, he commanded Hermogenes the captain, that was taking his journey into the coasts of Thracia, to take Constantinople in his way, & to thrust Paulus their bishop out of the church. He coming into the city disquieted the people not a little, while he went by force about to banish their bishop. Immediately the multitude of the people was up, they prepared themselves to aid their bishop. As Hermogenes proceeded and laboured together with his soldiers to set him packing: the multitude being on an uproar, rashly and headyly (as it happeneth in such a hurlyburly) fell upon him. They fire the house over his head, they pull him out by the ears, and put him to death. This was done when both the Emperors were Consuls, to wit: the third consulship of Constantius, 
The Greek measure was 2. fold. one was called Atticus, containing of our measure six gallons. 1. pottle & 1. quart An other was called Georgicus, of our measure one bushel, a peck & one pint.  and the second of Constans. At what time Constans overcame the frenchmen, made truce, and concluded a league between them and the Romans. Constantius the Emperor hearing of the death of Hermogenes, took his horse, left Antioch, and got him to Constantinople: there he thrusteth Paulus out of the church, he mearced the city: taking from them so many measures of grain, as their city received above four hundred thousand, the which was his father's donation daily given unto them. For unto that time, the city of Constantinople received, about eight hundred thousand measures of grain, that was carried thither from Alexandria. The Emperor differred to nominate Macedonius their bishop, for he was wonderfully incensed, not only against him, in that he was chosen without his advise and counsel: but also in that through the stir and tumult raised between him and Paulus, not only Hermogenes his captain, but also many others beside, were slain. After he had given Macedonius licence to execute his function in that church only, where he was chosen bishop: he returneth to Antioch. 
* Cap. 14. in the Greek.  In the mean space the Arians translated Gregorius from Alexandria, for that the people hated him deadly: neither only for that, but also for the fyringe of the temple, and moreover because he maynetayned their opinion very slenderly. They sent for Georgius borne in Cappadocia, one that was nuzzled in the opinion they maynetayned.   

CAP. XI. 
Cap. 15. in the greek.   
How that Athanasius bishop of Alexandria, and Paulus bishop of Constantinople, went to Rome, and procured julius the bishop of Rome his letters for the recovery of their seas: the which letters were answered by the bishops of the East, saying: that the bishop of Rome had nothing to do with them.  
AThanasius as yet was short of his journey into Italy. At the time Constans who was the youngest brother of the three Emperors, after the death of his brother Constantine, who (as we said before) was slain by the soldiers, governed that western countries. Then also Paulus bishop of Constantinople, Asclepas bishop of Gaza, Marcellus bishop of Ancyra in Galatia the lesser, & Lucius bishop of Adrianopolis being accused one for one thing, & an other for an other thing, & deprived of their churches, were at the princely city of Rome: & certified julius bishop of Rome of their whole estate, & trouble. julius then by reason of the prerogative of the church of Rome, upheld their side with his letters, he wrote freely unto the bishops of the east, that every one of the aforesaid 
The epistle of julius unto the bishops of the East & their answer unto him again, is to be seen in the first tome of the councils. The church of Rome hath nothing to do with the churches of the East, and so of the contrary.  bishops should be restored again, sharply rebuking such as procured their deposition rashly and without advisement. They leave Rome, and trusting to bishop julius his letters, they return every man to his own church, & convey the letters unto whom they were written. These men, when his letters came to their hands, took the correction of julius for a contumely or slander, they summon a Council at Antioch. There as soon as they had assembled together, they devise an epistle by uniform consent of them all, wherein they inveigh bitterly against julius, and signify withal, that if any were banished the church, and excommunicated by their decree and censure, it were not his part to intermeddle, neither to sit in judgement upon their sentence. For when as he had removed Novatus out of the church of Rome, they neither resisted, neither contraryed his doings. This in effect was that which the bishops of the East wrote unto julius bishop of Rome. But in as much as at the coming of Athanasius into Alexandria, there was great stir and tumults raised by Georgius the Arian (for the report goeth that by his means there was much harm, murder, and manslaughter committed) & that the Arians charged Athanasius with the sedition, as if he had been the cause & author of all those mischiefs: I think it needful with as much brevity as may be, presently to say somewhat hereof. Although God alone, who is the true judge, knoweth the certainty thereof: yet is it not unknown unto wise and discrete men, that such things most commonly fall out, where the people are at civil discord and dissension among themselves. Wherefore the accusers of Athanasius did him wrong, they charged him injuriously. And Sabinus even the great patron of Macedonius his heresy, if that he had deeply weighed with him 
Sabinus.  self, how great, and what grievous mischiefs, the Arians went about to practise against Athanasius, and all such as cleaved steadfastly unto the creed containing the clause of One substance: or what heinous crimes, and heavy complaints the councils assembled about Athanasius his cause, exhibited against him: or what horrible devices the grand heretic Macedonius practised against all the churches of God: certainly he should have either run them over with silence, or if 
This Sabinus wrote a book entitled, the collection of the councils. (Socra. lib. 1. cap. 13. lib. 3. cap. 21) where he saith nothing of the adversaries of the truth.  that he had once opened his mouth, he should have uttered such things as would have tended to the detection of such shameful and reproachful dealings. Now hath he winked at all this, and blazed abroad the slanderous crimes those beastly men charged Athanasius withal. But he sayeth not a word of Macedonius the ringleader of those heretics, whilst he endeavoureth to conceal his horrible practices, and tragical acts. And that which is most of all to be marveled at, he reporteth not ill of the Arians, whom he abhorred. Moreover he hath not once remembered the election of Macedonius, whom he succeeded. for if he had but once opened his mouth to discourse of him, he must needs have painted unto the world his devilish dealings, and lewd behaviour, even as the circumstances of that election do plainly set forth. But of him so far.   

CAP. XII.  
How the Emperor sent Philip the governor, to remove Paulus bishop of Constantinople 
Cap. 16. in the Greek.  out of the bishopric into banishment, and to place Macedonius in his room.  
AS soon as the Emperor Constantius remaining at Antioch, had understood, that Paulus yet again was placed in the bishop's seae of Constantinople: he took great displeasure, and was sore incensed against them. He gave out a commission unto Philip the precedent, who was of greater authority than all the other his lieutenants, & called the second person in the empire: to remove Paulus, and to appoint Macedonius in his steed. Philip then, fearing the rage and tumult of the multitude, circumventeth Paulus very subtly, covertly he concealeth the emperors pleasure. He feigneth the cause of his coming to be for the common affairs of the city, he gets him strait unto the public bathe called Zeuxippus: he sends thence one unto Paulus that should honourably salute him, and will him in any wise to repair unto the emperors Lieutenant. As soon as he came, the governor opened unto him his lord the emperors commandment. The bishop taketh patiently his sentence, although unjustly decreed against him. But the governor standing in great fear of the furious rage of the multitude, and such as stood in compass about him (for many by reason of the suspicious rumour flocked unto the public bath) gave commandment, that one of the back windows of the bath should be opened: that Paulus should be let down at the said window into a ship, readily appointed for the purpose, and thence be conveyed to exile. The governor had commanded him, that he should sail thence strait to Thessalonica, the head city of Macedonia (for thence his ancestors came) and there make his abode: that it was lawful moreover for him, freely and without danger to frequent the cities of Illyrium: but he would in no wise give him leave to come nigh the countries of the East. To be short, Paulus thinking little or nothing of all this, is both deprived his church, banished the city, and forthwith brought to exile. Philip the emperors debity got him with speed from the public bath, into the church. Macedonius accompanied him (for it was so concluded before) sitting by his side in the wagon, in the face of the whole multitude: the soldiers guarded them with naked sword, so that the multitude in compass was amazed thereat, and strucken with sudden fear. All ran to the church, such as defended the creed containing the clause of One substance, flocked to the church, as well as the Arian heretics. As soon as the governor together with Macedonius was now come nigh the church, a marvelous great fear amazed both the multitude and the soldiers themselves. There was so great a multitude gathered together, that there was no passage for the governor to lead Macedonius, the soldiers were feign to thrust the people of this side, and that side, but the throng was so great, and the room so narrow, that they could not give back, neither recoil. The soldiers supposing the multitude had set themselves against them, & of set purpose stopped their walk, that the governor might have no passage theraway: drew their swords, let fly amongst them, and laid on lustyly. The report goeth, that there fell 
The great slaughter which the Arians caused at Constantinople, about the placing of Macedonius the heretic  about three thousand, one hundred, and fifty persons, whereof some were slain by the soldiers, some other styfled in the throng, & crushed to death. But Macedonius after all these famous acts, as if he had committed no offence, as if he were innocent, and guiltless touching all this heinous and horrible slaughter: is stalled in the bishop's seat, more by the censure of the governor, than the canon of the church. These were the means that Macedonius and the Arians used to climb, by slaughter and murder to be magistrates in the church. About that time the Emperor builded a goodly church, now called The church of wisdom, and joined it unto the church called by the name of Peace, the which being of small compass, his father afore him had both in bygnes enlarged, and in beauty set forth and adorned. Now were they both environed with one wall, and called after one name.   

CAP. XIII. 
Cap. 17. in the Greek.   
How Athanasius being terrified with the emperors threats, fled the second time to Rome.  
ABout that time there was an other slander raised by the Arians against Athanasius, 
Athanasius is falsely accused.  which forged out such an accusation against him as followeth. Constantinus the father of these Emperors had given a good while before certain grain for alms, to the relief of the poor within the church of Alexandria. This they said that Athanasius had sold, and turned it to his own lucre and gain. The Emperor taketh their slanderous report for truth, and threateneth him with death. Athanasius then understanding of the emperors high displeasure against him, fled away, and hid himself in a secret and obscure place. julius bishop of Rome, hearing the molestation and injuries the Arians offered Athanasius: and now having received the letters of Eusebius, who lately had departed this life: understanding of the place where Athanasius hid himself: sent for him, willing him to repair to Rome. At the same time he received letters from the Council assembled at Antioch, and other letters also sent unto him from the bishops of Egypt, which plainly affirmed, that all such crimes as Athanasius was charged withal, were mere false. Wherefore julius by sending of contrary letters, answered at large the bishops which assembled at Antioch, and first he showeth what grief and heaviness he conceived by their letters: secondly that they had transgressed the canon of the church, in not calling him to the Council, in so much the canon commandeth, that no decree be thrust upon the church without the censure of the bishop of Rome: moreover that they had covertly corrupted the faith: also that they concluded by main force, and double dealing, such things as of late they had lewdly handled at Tyrus, in that they of spite had procured the relations of one side duly, to be registered at Mareôtes: and that their forged leasings of Arsenius were mere slanders, & false reports. These & other such like things, julius laid down in his letters unto the bishop's assembled at Antioch. we would have laid down here the epistles unto julio, & his unto others were it not that the length of their writings, and the tediousness of their discourse, persuaded us to the contrary. Sabinus the favourer of Macedonius his fond opinion (of whom we spoke before) though in his book entitled The collection of councils, he omitted not the epistle of the bishops assembled at Antioch unto julius, yet laid he not down the letters of julius unto them again. It was his accustomed manner so to do. for what epistles so ever were written by any councils, either altogether disanullinge, or at lest wise passing over with silence the clause of One substance, them he carefully cited, and collected diligently: look such as were of the contrary, them of set purpose he overskipped.   

CAP. XIIII.  
How that the Western Emperor requested his brother to send unto him such as 
Cap. 18. in the Greek.  were able to justify the depositions of Athanasius and Paulus: and how the legates brought with them a new form of faith.  
NOt long after Paulus leaving Thessalonica, feigned he would to Corinth, and got him 
Paulus. b. of Constantinople got him to Rome.  strait into Italy. there both he & Athanasius jointly do open their estate unto the Emperor. The Emperor, whose dominions were the countries of the West, esteeming of their injuries, as his own adversity: wrote unto his brother, requesting him in his letters, to send unto him three men, that might render afore him just causes of the deposition of Paulus & Athanasius. There were sent unto him Narcissus the Cilician, Theodorus the Thracian, Maris the Chalcedonian, and Marcus the Syrian. After their coming they would not reason with Athanasius: but concealing the form of faith decreed at Antioch, the bishops frame out an other, the which they exhibited unto the Emperor in these words. We believe in one God the father almighty, creator 
The Creed of certain Arian bishops exhibited unto Constans the emperor, where they dissemble egregiously.  and maker of all things, of whom all fatherhood is called both in heaven and earth: and in his only begotten son, our Lord jesus Christ, begotten of the father before all worlds: God of God, light of light, by whom all things were made, both in heaven, and in earth, be they visible or invisible: who is the word, the wisdom, the power, the life, the true light: who in the later days was incarnate for our sakes: was borne of the holy Virgin: was crucified: dead: and buried. who rose again the third day from the dead, ascended into the heavens, sitteth at the right hand of the father, and shall come again at the end of the world, to judge the quick and the dead, and to reward every man according unto his works, whose kingdom shall have no end, but shall continue forever. For he shall sit at the right hand of the father, not only while this world lasteth: but also in the life to come. And we believe in the holy Ghost, that is: in the comforter, whom he promised he would send the Apostles, whom also he sent after his ascension into the heavens, for to inform and instruct them in all things, by whom their souls shall be sanctified, which faithfully believe in him. Whosoever then dare affirm: that the son hath his being of nothing: or that he is of any other substance, then of the fathers: or that there was a time, when he had no being: these the Catholic church doth hold for accursed. When they had exhibited these few lines unto the Emperor, and showed them to divers others: they took their leave, without further reasoning of any other matter. Furthermore whilst that as yet both the churches of the East, and also of the West without any ado communicated together: a new opinion sprang up at Sirmium a city of Illyrium. Photinus 
The heresy of Photinus.  who governed the churches there, borne in the lesser Galatia, the disciple of Marcellus that was deposed of his bishopric, following his masters steps, affirmed: that the son of God was but only man. The discourse of these things we will refer to an other place.   

CAP. XV. 
Cap. 19 after the Greek.   
A form of faith laid down by the bishops of the East, containing many long and large circumstances.  
THree years after, the bishops of the Eastern churches, summon again an other council, they frame an other form of faith, and send it to the bishops of Italy, by Eudoxius bishop of Germanicia, Martyrius, and Macedonius bishop of Mopsiestia a city in Cilicia. This faith set forth at large, containeth many additions and glosses, besides such as heretofore were published in other creeds. it beginneth thus: We believe in one God the father almighty, 
The bishop's of the East summon a council, and send abroad this their Creed, with long expositions thereof.  creator and maker of all things, of whom all fatherhood in heaven and in earth is called: and in his only begotten son jesus Christ our Lord, begotten of the Father before all worlds: God of God, light of light, by whom all things were made, both in heaven and in earth, be they visible or invisible: who is the word, the wisdom, the power, the life & true light: who in the later days was incarnate for our sakes, was borne of the holy virgin, was crucified, dead and buried: who rose again the third day from the dead, ascended into heaven, & sitteth at the right hand of the father: who shall come in the end of the world, to judge the quick and the dead, to reward every man according unto his works whose kingdom shall have no end, but shall continue for ever. For he shall sit at the right hand of the Father, not only while this world lasteth, but also in the life to come. We believe also in the holy Ghost, that is in the Comforter, whom Christ promised to send his Apostles after his ascension into heaven, whom also he sent for to teach, and lead them in all things, by whose means, the souls of them which faithfully believe in him, are sanctified. whosoever therefore dare presume to affirm: that the son had his beginning of nothing: or of any other substance than the Fathers: or that there was a time, or a world, when he was not: these the holy and Catholic church doth hold for accursed. In like manner such as say that there are three gods: or that Christ was not God from the beginning: or that he is neither Christ, neither the son of God: or that there is neither Father, neither Son, neither holy Ghost: or that the son is unbegotten: or that the Father begatt not the son of his own will and purpose: these the holy and Catholic church doth hold for accursed. Neither can it be uttered without blasphemy, that the son had his being of nothing, in so much there can no such thing be found of him in holy scripture. Neither do we learn that he had his being of any other pre-existent substance, besides the fathers, but that he was truly begotten of God the father alone. The holy scripture teacheth us that the father of Christ is and was one unbegotten, and without beginning. Neither may we safely affirm without testimony of the sacred scripture, that there was a time when he was not, as though we should imagine or forethink in him, any temporal space: but we have to conceive and comprehend in our minds, God alone, with begatt him without tyme. For times and worlds were made by him. Neither can ere other, the father or the son properly be said, jointly to be without beginning, and jointly without begetting: but as we know the father alone to be without beginning, incomprehensble, and to have begotten the son, after an incomprehensible, and an intelligible manner: so we understand the form, to have been begotten before all worlds, and not to be unbegotten after the same manner with the father, but to have had a beginning, the father 
1. Corinth. 11.  which begatt him, for the head of Christ, is God. When we confess three things, and three persons according unto the scriptures, to weet: of the father, of the son, and of the holy Ghost, we do not therein allow of three gods. For we acknowledge one only God, perfect and absolute of himself, unbegotten, without beginning, invisible, the father of the only begotten son, who alone of himself hath his being, who also alone ministereth abundantly unto all other things their being. And when as we affirm one God the father of our Lord jesus Christ, to be only unbegotten, we do not therefore deny Christ to have been God from everlasting, as the followers of Paulus Samosatenus did, which affirmed that 
The heresy of Paulus Samosatenus.  by nature he was but only and bare man, after his intimation by profiting and forwardness to have been made God. We know though he be subject to the father and to God, that he is God of God begotten according unto nature, that he is both a perfect and true God, and not made God afterwards of men: but that according unto the will of God the father he was incarnate for our sakes, never afterwards loving his divinity. Moreover we detest and 
The word of God is no vocal or mental word.  abhor, and hold them for accursed, which affirm that the son of God is the only and naked word of God, without substance, but after a feigned and imaginative sort in an other: and one while do term him the word as uttered by the mouth an other while as enclosed in the mind of some one or other: For they confess not that even Christ, who is Lord, the son of God, the mediator, the image of God was before all worlds: but that he was Christ and the son of God from that time, since which (now full four hundred years ago) he took our flesh of the Virgin. They will have the kingdom of Christ, from that time to have his beginning: and after the consummation of the world, and the dreadful day of judgement, to have his ending. The authors of this abominable heresy are the Marcellians, Photinians, Ancyrogalatians, who therefore disprove the essence and divinity 
Marcellians. Photinians. Ancyrogalatians.  of Christ, which hath been before all worlds, and likewise his kingdom which hath no end: because they pretend the establishing of a monarchy. But we know him, not for a simple uttered word, or as it were enclosed in the mind of God the father: but for the living word, God, subsisting of himself, the son of God and Christ: and not to have been with his father before the world's by only prescience, to have been conversant and ministered unto him for the framing and finishing of every work of visible or invisible things: but to have been the word in deed, together with the father, and God of God. for this is he unto whom the father 
Gen. 1. 2. Gen. 12. 18. Exod. 19 20. Hebr. 1.  said: Let us make man after our own image and similitude: who appeared in his proper person unto the fathers of old: gave them the law: spoke by the prophets: last of all became man: made manifest his father unto all men, and reigneth world without end. Neither do we believe that Christ received his divinity of late, but that he was perfect from all eternity, and like unto the father in all things. Such as confound the father, the son, and the 
Sabellians.  holy Ghost. and impiously imagine three names in one thing, and in one person, not without just cause we forbid them the church, because they appoint the father, who is incomprehensble, and impatible, by incarnation to be both comprehensible, and patible. Of which heresy are the Patropassians, so called of the Romans, but of us Sabellians. We know of certainty the 
Patropassians.  father, which sent his son to have continued in the proper nature of his immutable divinity: the son which was sent to have accomplished the disposed order of his incarnation. In like manner such as say impiously and blaspheniously, that Christ was begotten neither by the counsel, neither by the will of the father, attributing to God the father a counsel tied to necessity, and an essence entangled with the want of free will, so that he begatt the son of compulsion: them first of all we hold for accursed creatures, and far estraynged from the truth in Christ: because they presume to publish such doctrine of him, both contrary to the common notions & understanding we have of God, and also repugnant with the sense and meaning of the sacred scripture inspired from above. We know that God is of his own power, & that he enjoyeth his free will, and we believe godly and reverently that he begat the son of his own accord, & free will. We believe & that godly, which is spoken of him: The Lord made me the 
Proverb. 8.  beginning of his ways, for the accomplishing of his works, yet we understand not that he was so made as other creatures & other things were framed. For that is impious & far from the faith of the catholic church, to liken the creator unto the creatures which he shaped: or to think that he had the like manner of begetting with other things of different nature. The holy scriptures do inform us, only of one only begotten son, unfeignedly and truly begotten. Moreover when as we say that the son hath his being of himself, that he liveth & subsisteth in like sort with the father: for all that, we sever him not from the father, neither do we imagine corporal wise, certain spaces, and distance between their coherency. For we believe that they join together without pause or distance put between, and that they can not be severed asunder: so that the father compriseth, as it were in his bosom, the whole son: and the son is joined and fastened to the whole father, and resteth continewally, only in his father's lap. We believe furthermore in the absolute, perfect, & most blessed Trinity: and when we call the father God, & the son God, in so doing we say not, there be two gods, but one God, of equal power & divinity, and one perfect conjunction of reign: and even as the father beareth rule & exerciseth authority over all things, & over the son: sow say that the son is subject unto the father, and that he governeth besides him, immediately and next after him all things which he made: and that the saints, by the will of the father, receive the grace of the holy Ghost abundantly poured upon them. Thus the holy scriptures have instructed us, to direct our talk of the monarchy in Christ. After the aforesaid brief & compendious form of faith, we have been constrained to explicate & discourse of these things at large: not that we are disposed vainly and arrogantly to contend: but to remove out of the minds of such men as know us not, all fond suspicion & surmise conceived of our censure & opinion, otherwise then truth is: & that moreover all the bishops of the West, may easily perceive not only the slanders of such as maintain the contrary opinion, but also the ecclesiastical and Christian faith of the bishops inhabiting 
The bishop's of the West church's were stayed in religion.  the East, confirmed out of the manifest and unwrested testimonies of holy scripture, the which the adversaries are want lewdly to interpret. The bishops of the west churches affirmed, they would in no wise receive these things, partly for that they were written in a strange tongue, & therefore could not understand them: they said moreover that the creed or form of faith, laid down by the Nicene council was sufficient, and that it was not for them curiously to search further.   

CAP. XVI. 
Cap. 20. in the Greek.   
Of the general Council summoned at Sardice.  
WHen as the Emperor had written again, that Paulus and Athanasius should be restored to their former rooms and dignities, and his letters had taken no place by reason of the civil dissension & discord as yet not appeased among the multitude: Paulus & Athanasius make humble suit, that an other council might be called together, to the end their cases should be the better known, & the faith should be decided in a general council, for they protested that their deposition was wrought, to the end the faith might be destroyed. Wherefore by the commandment of both the emperors, (the one signifying the same by his letters, the other whose dominions lay in the East, willingly condescending thereunto) there was proclaimed a general council, that all should 
The council of Sardice was held An. Dom. 350.  meet at Sardice a city of Illyrium. The eleventh year after the disease of Costantinus, the father of these Emperors, in the consulship of Ruffinus & Eusebius, the council of Sardice was summoned. There met there (as Athanasius saith) about three hundred bishops of the west churches, and (as Sabinus declareth) only seventy six bishops out of the East, of which number was Ischyras bishop 
The Arians were loath to come to the council, therefore they dissemble and feign excuses.  of Mareôtes, whom the deposers of Athanasius preferred to be bishop of that place. Some allege for themselves their infirmity of body: some complain that their warning was to short, & therefore they blame julius bishop of Rome: when as since the date of the proclamation, & the leisure of Athanasius continuing at Rome, & expecting the meeting of the council, there rame a whole year & six months. After that the bishop's of the east came to Sardice, they would not come into the presence of the bishop's which inhabited the West, but sent them this message, that they would not talk, neither reason with them, unless conditionally they would bar Athanasius and Paulus their company. But when Protogenes bishop of Sardice, & Osius bishop of Corduba a city (as I said before) of Spain, could in no wise brook that Paulus and Athanasius should be absent: the Eastern bishops forthwith departed: and coming to Philippi a city in Thracia, they assemble a private council among themselves, & begin thenceforth openly to accurse the creed, containing the claule of One substance: & 
The Acts of the council of Sardice.  to sow abroad in writing their opinion, that the son was not of one substance with the father. But the assembly of bishops which continued at Sardice, first condemned them which fled from the hearing of their cause: next deposed from their dignities the accusers of Athanasius: afterwards ratified the creed of the Nicene council, & abrogated the heretical opinion which said, that the son was of a different substance from the father: last of all set forth more plainly the clause of One substance, for they wrote letters thereof, & sent them throughout the whole world. Both sides were 
Paulus bishop of Constantinople, Athanasius bishop of Alexandria, Marcellus. b. of Ancyra, are by the council restored to their churches.  pleased with their own doings, and every one seemed to himself, to have done right well: the bishops of the East, because the Western bishops had received such as they had deposed: the bishops of the West, because the Eastern bishops being deposers of others, had departed before the hearing of their cause: the one for that they maintained the Nicene creed: the other for that they went about to condemn it. Their bishoprics are restored to Paulus and Athanasius, likewise to Marcellus bishop of Ancyra in the lesser Galatia, who a little before (as we said in our first book) was deposed, who also then endeavoured with all might to disprove, and confute the sentence pronounced against him, saying that the phrase and manner of speech, which he used in his book, was not understood, and therefore to have been suspected by them, as if he maintained the heresy of Paulus Samosatenus. Yet we may not forget that Eusebius Pamphilus wrote three books, to the confutation of the book of Marcellus, where he citeth the words of Marcellus, and refuteth them, plainly declaring that Marcellus no otherwise than Sabellius the Aphrick, & Paulus Samosatenus, thought that the Lord jesus was but only man.   

CAP. XVII. 
Cap. 21. in the Greek.   
An Apology, or defence in the behalf of Eusebius Pamphilus, that he was no Arian, as divers malicious persons wrote of him.  
BEcause that divers have bruited abroad slanderous reports of Eusebius Pamphilus, affirming that in his works he savoured of the heresy of Arius, I think it not amiss, presently to lay down in few words, what of truth we may think of him. first of all he was both present at the Council of Nice, and subscribed unto the clause of One substance. In his third book of the life of Constantine, he hath these words of that Councelll: The Emperor 
Euseb. de vit. Constantini lib. 3.  dealt so far with them, for the reducinge of them unto concord and unity, that he left them not, until he had brought them to be of one mind and of one opinion, touching all that afore time was called into controversy, so that with one voice, they all embraced the faith decided in the Council of Nice: If Eusebius then, mentioning the Council summoned at Nice, doth say that all quarrels and questions were there ended: and that all were of one mind, and of one opinion, how is it that some dare presume to charge him with the spot of Arianisme? The Arians themselves also are foully deceived, if they take him for a favourer of their opinion. But some man peradventure will say, that he seemed to smell of Arianisme, in that he used often times in his books this phrase: By Christ. Whom I answer, that not only he, but also other ecclesiastical writers, yea and the Apostle himself, who was never once suspected to be the author of any lewd opinion, used this phrase before them, which wrote such kind of speech, and sundry other sorts of sentences, for the lively setting forth and expressing of the order and manner of our saviours humanity. But what Eusebius thought, when Arius taught that the lonne was a creature, and to be accounted as one of the other creatures, now understand, for in his first book against Marcellus he writeth thus: He alone, and none other, is both called, and is in deed 
Euseb. lib. 1. contra Marcellum.  the only begotten son of God. Wherefore they are worthy of reprehension, which are not ashamed to call him a creature, and to say that he began of nothing, as other creatures did. How shall he be the son, or after what sort may he be called the only begotten of God, when as he hath (as they say) the same nature with other creatures, and is become one of the vulgar sort of men, to wit: having the like beginning with them, and being made partaker with them of the creation which is of nothing? But the holy scriptures (Iwis) teach us no such things of him. And again a little after he sayeth: Whosoever then sayeth: that the son was begotten of nothing, or that the principal creature began of nothing: he attributeth unto him unadvisedly the only name of the son, but in very deed, and in truth he denieth him to be the son. For he that is begotten of nothing, can in no wise be the true son of God, no more can any other thing that hath the like beginning. But the son of God truly begotten of the father himself, is to be termed the only begotten, and the well-beloved of the father. and so he shall be God. For what other thing is the bud or branch of God, then that which resembleth the begetter. The king is said to build or make a city, but not to beget a city: and so he is said to beget a son, but not to build or make a son. In respect of the work he wrought, he is not called a Father, but a cunning workman, and in respect of the son he begat, he is not called a workman, but a father. Wherefore the God of all universality, is worthily to be called the father of the son: yet the framer and maker of the world. Although it be once found written in a certain place of holy scripture: The Lord made me the beginning of his ways, for the accomplishing of his works, 
prover. 8.  yet (as I am minded immediately to interpret) it behoveth us to scan narrowly, and to sift out with diligence, the sense & understanding thereof, & not after the manner of Marcellus, with one word, to shake the chief principles of christian religion. These & many other such like reasons, hath Eusebius alleged in his first book against Marcellus, to the confutation of his opinion. In his third book he hath expounded how this word Made or created is to be understood as followeth: These things being after this sort, it remaineth that we consider of this sentence: The Lord made 
Euseb. lib. 3. contra Marcellum.  me the beginning of his ways, for the accomplishing of his works, which is no otherwise to be taken, than the other things we expounded before. For in case he say that he is made, he saith it not, as if he became something, of nothing: or that he was made after the self same manner with other creatures, of that which is not (as some have lewdly imagined) but that he had being and living, that he was, and subsisted before the foundations of the world were laid, and therefore appointed by his father, who is Lord of all things, the prince of all this universality: so that the word Made in this place is no otherwise to be taken, then Appointed, or Ordained. Peter also the Apostle calleth Princes and Magistrates plain creatures, where he sayeth: Submit yourselves unto every human creature, for the Lords sake, whether 
1. Pet. 2.  it be unto the king, as unto the chief head, either unto rulers, as sent of him. And the Prophet also: prepare thyself (saith he) O jerusalem, to call upon thy God, for behold he setteth the thunder, he shapeth the spirit, and showeth unto men his Christ. he understandeth not this word shapeth, as if the spirit were made of that which is not. for God then made not the spirit when he showed by him, his Christ unto all men (he was not then newly proclaimed under heaven, for he was and subsisted before) but he sent him, what time the Apostles were assembled together: when the sound in the likeness of thunder came down from heaven, 
Act. 2.  as if it had been the coming of a mighty wind, and filled them all with the holy Ghost: and thus he showed his Christ unto all men, according unto the prophecy which said: behold he setteth the thunder, he shapeth the spirit, and showeth his Christ unto men, laying down the word shapeth, for sendeth or ordaineth, and the word thunder in an other sense, for the preaching of the Gospel. David also when he said: Create me a clean heart O God: he said it not, as 
Psal. 50.  though he wanted a heart, but he desired a pure heart to be put in him, & made perfect. In like sense 
Ephes. 2.  also is that spoken: that he should create two, into one new man, that is: he should couple. See likewise this, whether it may be taken after the same manner: to put on the new man which is created after God. Again: If there be any new creature in Christ: & such like phrases the which with diligent search we may find in the holy Scriptures. Marvel not then if the Scripture metaphorically do use this kind of speech: the Lord made me the beginning of his ways, made that is, appointed or ordained. these were the reasons of Eusebius in his books against Marcellus, and cited of us to this end, that the mouths of such as unadvisedly do slander him, and contumeliously report of him, may therewith be stopped. They are not able to prove (although the words of the order and manner be usually and commonly found throughout his works) that he assigned unto the son of God, a beginning of essence: for all that he was a great follower and favourer of Origens' works, where, whosoever can attain unto the secret and hid sense of Origens' books, he shall find every where, the son to have been begotten of the father. thus have we used digression, for to rid Eusebius out of the slanderous mouths of suspicious heads.   

CAP. XVIII. 
Cap. 22. in the Greek.   
When the council of Sardice decreed that Athanasius and Paulus should be restored to their bishoprics, and Constantius the Eastern Emperor would not admit them: The Emperor of the West threatened him with wars, so that Constantius was therewith afraid, wrote for Athanasius and sent him to Alexandria.  
AFter that both the Bishops assembled at Sardice, and also the bishops assembled at Philippi a city of Thracia, in their several councils had decreed such things as seemed good unto themselves, they returned every man to his own home. The East & west churches were 
The division of the East & West churches.  now divided, the space or distance severing their communion asunder, was the mount between Illyrium and Thracia called Tisueis: for so far every of them among themselves, though they differed about the faith, yet the quarrel being laid aside, they communicated together, beyond that, there was no communion of contrary parts. such a confusion, such a stir, and such a division reigned then in the church. Immediately after, the Emperor of the West parts of the world, certified his brother Constantius, of the things decided in the council of Sardice: & requested him to see Paulus & Athanasius placed in their bishoprics. But when Constantius differred from day to day his brother's desire: the Emperor of the west gave his brother in choice, either to restore Paulus & Athanasius, & so account of him as his friend: or else to hear the proclamation of open war, and so find him his deadly foe. The letters he sent by the ambassador unto his brother were these: There 
The letters of Constant the Emperor unto his brother Constantius  remain here with me Athanasius & Paulus, who as I am credibly given to understand, are persecuted for piety's sake. If that thou wilt promise me to restore them unto their seas, & to punish severely such as have injuried them, I will send the parties themselves unto thee: but if thou wilt not accomplish this my will & pleasure, know for surety that myself will come thither & maugre thy beard, restore them to their proper seas. 
* Cap. 23. in the greek.  When the Emperor of the East had understood of this, he was wonderful pensive and sad, he assembleth together many of the Eastern bishops: layeth before them the. choice his brother gave him: demandeth of them what was best in this case to be done. They make answer that it was far better to restore again Athanasius, then to raise deadly and mortal wars. Wherefore the Emperor being constrained of necessity, sent for Athanasius unto him. In the mean while, Constans the Western Emperor had sent Paulus honourably, together with two Bishops, with his own letters, and with the letters of the council for the more surety, unto Constantinople. When Athanasius feared & doubted, whether he were best go or no unto Constantius (for the false reports of slanderous persons troubled him very sore) the Eastern Emperor Constantius by name, sent for him not once, but the second and the third time, even as his letters turned out of the latin into the greek do declare, and by translation as followeth.  
The epistle of Constantius the Emperor unto the exiled Athanasius.  
Constantius the puissant & noble Emperor, unto Athanasius the bishop sendeth greeting. our singular & wont clemency will no longer suffer thy fatherhood, to be turmoiled and tossed with the surging waves of the seas. the piety which we have always in great price, will no longer permit thy holiness, now banished out of thy native soil, bereaved of thy substance, barred of all prosperity, to wander through crooked and cross ways, through desert & dangerous countries. Although we have lingered now a great while, from sending our letters, whereby we might signify unto thee the concealed secretie of our mind, hoping that of thine own accord, thou wouldst repair unto us, & with humble suit crave remedy & redress of thine injuries: yet nevertheless (fear peradventure dismaying thee of thy purpose) we sent presently our gracious letters unto thy gravity, that with all celerity thou come unto us: in so doing thou shalt satisfy thy longing desires, thou shalt have trial of our wonted clemency, and be restored to thine own seae & native soil. for to this end I have entreated my Lord and brother Constans, the puissant & noble Emperor, that he would licence thee to return unto us, whereby thou mightest by the means of us both, enjoy thy country, & have this token for trial, of our singular clemency & good will towards thee.  
another epistle unto the said renowned Athanasius.  
Constantius the puissant & noble Emperor unto Athanasius the Bishop sendeth greeting. Although by our former letters, we have signified unto thy wisdom after the plainest manner, that with secure mind & safe conduit, thou shouldest come unto our court, because we were fully determined to restore thee unto thy former dignity: for all that, we have sent these letters also, unto thy holiness, that thou hire a common wagon, and removing all timorous thoughts from thy mistrustful mind, thou speedily repair unto us, to the end thou mayest the sooner enjoy thy long wished desires.  
another epistle unto the said renowned Athanasius.  
Constantius the puissant and noble Emperor unto Athanasius the Bishop sendeth greeting. Being of late at Edessa, where there were also of thy priests then present, it seemed good unto us, to send one of them unto thee, that thou shouldest hasten unto our court, and after thy coming into our presence, without delay return into Alexandria. And for as much as it is now a great while ago, since thou receivedst our letters, and hast differred thy journey: therefore now also we thought good to put thee in remembrance, that without delay thou come unto us, and so thou shalt possess the liberty of thy country, and thy long wished ease and quietness. To the end thou mightest fully persuade thyself of all the premises, we sent unto thee Achetas the Deacon, of whom thou shalt understand, both what our purpose is, and also how that thy hearty desires shall prevail. Athanasius being at Aquileia (for he had removed thither from Sardice) received these letters. thence he went in post to Rome, showed the letters to Bishop julius: and recreated very much the Church of Rome. for Constantius the Eastern Emperor seemed to be of the same faith and opinion with them, when he sent for Athanasius home. julius certified the clergy, and laity of Alexandria in his letters of Athanasius as followeth.  
The epistle of julius Bishop of Rome, unto the Priests and people of Alexandria.  
julius Bishop of Rome unto the priests, deacons & people inhabiting Alexandria, well-beloved brethren, sendeth greeting in the Lord. I do greatly rejoice with you (well beloved brethren) that henceforth you may behold with your eyes, the fruit of your faith. that truly is to be seen in my brother & fellow Bishop Athanasius: whom God hath restored unto you, partly for his sincere & godly life, & partly also by the means of your prayers. hereby it may easily be conjectured what pure and fervent prayers, you have always poured unto God. For when you called to remembrance the heavenly promises, & the entire affection you bear unto them, all which you learned of my foresaid brother: you understood plainly & through the right faith engraffed in your minds, you were fully persuaded, that Athanasius (whom in your godly minds you beheld present) should not always be absent, and continually be severed from you. Wherefore I need not use many words unto you, for whatsoever I say, the same hath your faith prevented: & whatsoever commonly you all heartily desired, the same through the grace of God is now fully come to pass. And that I may repeat the same again: I do greatly rejoice with you, that you have continued so firmly and so steadfastly in the faith, that by no means you could be withdrawn from it. Moreover I do no less rejoice at my brother Athanasius, who, notwithstanding the manifold calamities & sundry miseries he endured, yet remembered almost every hour, your entire love & great longing for him. & although for a season he seemed to be absent from you in body: yet lived he always as if he had been present with you, in the spirit. I think verily (well-beloved brethren) that all the temptations & pains he endured, are not void of their praise & commendation. for by this means both your faith & his, hath been known & made manifest unto the whole world. If he had not been tried with such great and lamentable temptations, who ever would have thought so stayed a censure to have rested in your minds, or so fervent love & affection to have fastened your minds upon so notable a bishop: or that he was the man that excelled in such rare gifts, by the means whereof he is made partaker of the hope which is laid up for us in heaven. Wherefore he hath attained unto a notable testimony of his faith, not only in this life but in the life to come. For by the patient sufferance of much adversity, by sea & by land, he hath trampled & trodd underfoot, all the malicious treacheries of the Arians. Oftentimes by reasó of the adversaries spite, he stood in great hazard of his life, yet made he no account of death: but for all that, through the grace of almighty god, & the power of our Lord jesus Christ, he escaped their hands: whereby he conceived good hope, that in the end he should quit him of his adversaries, & be restored to the comfort of you all, & bear away together with you the victorious garland; of good works & well doing: in that he is already famous even to the ends of the world: highly commended for his good life: renowned for his free & constant perseverance, in the defence of the christian & heavenly faith, & registered by the censure of you all to immortal memory, for the singular love & affection he showed towards you. Wherefore he is returned unto you, bedecked with greater excellency & renown, than before his departure. If the fire accustomed to try exquisitely the purity of fine & precious metal, as of gold or silver: what can be spoken of so notable a man, in respect of his worthiness, who after the quenching of so many fiery flames of sedition: after the recovering of so many dangerous perils & grievous downfalls, is now restored unto you & found innocent not only by our determination, but by the decree & censure of the whole council? Entertain therefore (well-beloved brethren) your bishop Athanasius, & also such as have been partakers of his affliction, with all reverence, joy & gladness. Rejoice in that you have obtained your desires: in that you have as it were fed, & quenched with your letters the thirst, of your shepherd, hungering & thirsting in his absence, after your godly zeal. for in so doing, during his abode in foreign & far countries, you comforted him not a little: & while he was tossed toe & fro, with the storms of persecution, & entangled with the snares of his malicious adversaries, you mitigated his grief & sorrow, by sending unto him tokens, of your faithful & fervent minds towards him. When that I think with myself, & cast in my mind the conceived joy of you all, at his return: the flocking multitude full of religion & godliness: the solemn feast of sage persons assembled together: what kind of day the return of my brother unto you is like to be: I can not choose but conceive wonderful joy. specially for that the schism & discord which reigned heretofore is now plucked up by the roots: for that his honourable return according unto your own heart's desire, hath replenished you with incredible joy & gladness. so that the joy for the greatness thereof, hath reached unto us, to whom it is given from above, to have acquaintance & familiarity with so excellent a man. It seemeth good that we end our epistle with a prayer. god almighty, & his sóne our lord & Saviour jesus, give you always of his grace, & grant you of his mercy the reward of so noble a faith, the which you have showed towards your Bishop, with so worthy a testimony: that both you and yours, may, not only in this world, but also in the life to come, enjoy far more excellent gifts, which neither eye hath seen, neither 
1. Corinth. 2.  ear hath heard, neither the heart of man conceived the things that God prepared for them which love him, through our Lord jesus Christ, to whom with the Almighty God, be glory for ever and ever Amen. God have you in his tuition well-beloved brethren.  
Athanasius having got these letters, came into the East. Constantius the emperor, although at that time he received him not unwillingly: yet giving ear unto the crafty sleights of the despiteful Arians, went about to beguile him, reasoning with him in this sort: For all thou art restored unto thy bishopric by the 
The conference of Constantius and Athanasius.  decree of the council & our own determination: yet because there are in Adexandria certain people differing in opinion from thine, & severing themselves from thy communion, my request is that thou permit them one church for themselves. Athanasius made answer unto his request very wittily & said: O Emperor it lieth in thee to do as pleaseth thee best: to command & to execute the commandment. I also will crave of thee an other thing for recompense, my humble request is that thou grant it me. When the emperor made answer, that with most willing mind he would condescend thereunto, Athanasius immediately said: Mine humble suit is that I may obtain that which thou wouldst have had at my hands, to weet: that thou wilt grant one Church throughout every city, for such as communicate not with the Arians. The Arians perceiving that the request of Athanasius was not unreasonable, made answer that it behoved them to differre that matter unto an other time, and consider better of it. they hindered not the emperor, but suffered him to do that which pleased him best. Wherefore the Emperor restored Athanasius, Paulus, Marcellus, Asclepas bishop of Gaza, and Lucius Bishop of Adrianopolis, every one to his own bishopric again. these two hindemost were admitted by the council of Sardice: Asclepas for that he showed records, whereby it appeared that both Eusebius Pamphilus & sundry others, understood fully of his case, and restored him to his dignity: Lucius for that his accusers fled away. by the emperors' edict they all received their own seas, the cities were commanded to entertain them with willing & cheerful minds. At Ancyra there was no small stir, by reason that Basilius was removed and Marcellus restored in his place, so that the adversaries took thereby occasion, to slander Marcellus again. The citizens of Gaza received Asclepas willingly. At Constantinople, Macedonius for a season gave room unto Paulus, & had several meeting & conventicles at a certain church of the city. But as toutching Athanasius, the emperor sent letters unto the bishops, unto the clergy and laity of Alexandria, that they should receive him both lovingly & willingly. he commanded moreover by his letters the such acts as were recorded against him in their courts and synods, should be blotted out. his letters in the behalf of both the aforesaid are these.  
The Epistle of Constantius in the behalf of Athanasius the Bishop.  
Constantius the puissant, the mighty & noble Emperor, unto the Bishops and Priests of the catholic church sendeth greeting. It appeareth evidently, that Athanasius the reverend bishop, was not destitute of the grace & goodness of God. although by the judgement & censure of men he was injuriously dealt withal, & unjustly condemned for a little while: yet the divine providence of almighty God, the beholder of all things, pronounced of him the just sentence of innocency, so that by the will of God and our decree, he recovered both his native soil, and proper church, where the holy Ghost had assigned him governor. He is to receive at our hands, such things as our clemency, being led by right and reason shall think convenient for him, so that all whatsoever hath been heretofore decreed against such as communicated with him, be henceforth quite forgotten: that all suspicion raised of him, be henceforth removed: & that his clergy (reason so requiring) may enjoy such liberty, freedom & privilege as they have done in times past. Moreover of our sovereign benignity towards him, we have thought good to add this also, that as many as are allotted into the sacred senate of the clergy, may understand of truth, that we have granted safety & good leave, to as many as cleave unto him, be they Bishops or what other degree soever of the clergy. every on's firm & sure consent in this behalf, shallbe a sufficient sign or token of his faithful mind & purpose. We have commanded that such as embrace his communion, addicting themselves unto the sounder opinion & better sentence, all alike now, by our permission, as heretofore by the providence of God may enjoy the benefits bestowed upon them from above.  
Another epistle unto the people of Alexandria.  
Constantius the puissant, the mighty and noble Emperor, unto the people of the Catholic church of Alexandria sendeth greeting. In as much as we say always before our eyes your good and politic government, as a mark to shoot at, or looking glass to behold our own estate, and seeing that you were bereaved of your Bishop Athanasius, a man approved both for sound learning, and honest living: we determined with ourselves, to send him unto you again. Receive him therefore honourably, after your accustomed manner: join him with you as an helper in your prayers unto God: endeavour always to retain amongst you concord & peace both fit for your own persons, and grateful unto us, according unto the sacred decrees of the church. For it is not requisite that dissension & debate should molest & disquiet the peaceable estate of these our prosperous days. Our desire is that such a plague be purged far from amongst you: our request is (well-beloved people of Alexandria) that in your prayers, where you crave (after your wont custom) the aid & assistance of the spirit of God, you take Athanasius for chief, or (as I said before) an helper: to the end, according unto your happy & prosperous success, the Hethenishe nations as yet snared with the erroneous service of Idols, may hasten with most willing minds to embrace the profession of our most holy faith. We counsel you this also, that you persevere in the things we rehearsed before: that you entertain willingly your Bishop, sent unto you by the mighty power of God & our loving pleasure: & that you count him worthy all courteous salutation. For a of surety this is comely for you & convenient for our highness. We have also charged the judges & governors of those provinces by our letters, that they should weed all the tars of spite & contention, out of the minds of malicious persons, & punish severely seditious & busy bodies. wherefore seeing that you understand all these circumstances, that our pleasure is agreeable with the will of God: that we have care over you for the maintenance of concord & unity: that we have assigned punishment for troublesome and seditious persons: observe diligently the things which are correspondent unto the ordinances of the church, & the service of God, embrace this Athanasius with all honour & reverence, & pour out prayers unto God the father, who governeth all things, both for yourselves & also for the concord & quietness of the whole world.  
An epistle for the abrogating of the things that were decreed against Athanasius. There is extant also an epistle in the same form unto the governors of Augustomnica, Thebais, Libya and Licya.  
Constantius the puissant & noble Emperor unto Nestorius sendeth greeting. If any thing be found decreed and recorded heretofore, to the prejudice, hurt, or damage of such as communicate with Athanasius the Bishop, our will is that the same wholly be abrogated & dissanulled. Our pleasure is moreover that his clergy shall enjoy the like franchesse & liberty, as in times past: we will have this commandment put in ure, as that Athanasius the bishop is restored to his seae: so all the clergy of his communion, may recover and possess the like liberty, with other ecclesiastical persons, and so being, live at hearts ease.   

CAP. XIX. 
Ca 24. in the Greek.   
How that Athanasius passing by jerusalem into Alexandria, was received of Maximus into the communion: how he called there a Synod of Bishops and confirmed the decrees of the Nicene council.  
AThanasius the Bishop trusting to these letters, passed through Syria & came to Palaestina. 
The council of jerusalem Anno Dom. 351. Maximus bishop of jerusalem forsook the Arians. Vrsacius and Valens being Arians repen● them of there folly.  He got him thence to jerusalem, & opening unto Maximus both the council of Sardice, & also the Emperor Constatius agreement & consent therein, he procured a synod of Bishops to be assembled there. For Maximus without all delay, cited thither certain Bishops out of Syria & Palaestina. The assembly being gathered together, he gave Athanasius the communion, & assigned unto him his dignity. The council being dissolved, wrote & signified by their letters, unto the people of Alexandria, unto the bishop's of Egypt & Libya, all their decrees & canons touching Athanasius, wherefore all the adversaries of Athanasius cried out against Maximus, because the aforetime he had subscribed to his deposition, now again repenting him of his folly, as if he had not then done well, he became of his faith, & awarded him both the communion & his dignity. When Vrsacius & Valens who afore time were earnest followers of Arius, understood of this, they condemned their former doings & got then to Rome: there they exhibit unto bishop julius, their recantation & repentance in writing: they subscribe unto the creed containing the clause of One substance, and they write unto Athanasius, that thenceforth they will communicate with him. Vrsacius & Valens being thus won with the prosperous success of Athanasius his affairs, agreed (as I said before) unto the clause of One substance. But Athanasius traveling by Peleusium, the ready way to Alexandria, preached in every city where he came, and exhorted them to eschew the Arians and to embrace such as confessed the faith of One substance. And in divers of the churches, also he ordained ministers, which gave occasion unto the adversaries, for to accuse him again, that he presumed to make ministers in other men's provinces. So far of the things which happened then unto the renowned Athanasius.   

CAP. XX.  
Of Magnentius and Bretanion the tyrants, and of the death of Constans the 
Cap. 25. in the Greek.  western Emperor.  
IN the mean while the quiet estate of the common weal was not a little out of square, whereof I will briefly entreat and run over such things as I have determined with myself to lay down. After the death of Constantine who builded Constantinople, his three sons (as I have said in my first book) succeeded him in the Empire. Of which numbered we have to understand, that Constantinus, so called after his father's name, was one, and reigned together with the rest of the Emperors, whom the soldiers slew, after he had reigned a very little while, & as Constantius commanded not he should not be slain, so again he forbade not the slaughter. But how that Constantinus the younger, breaking out into the borders of his brother's dominions, lost his life, whilst that he fought hand to hand with the soldiers, I have oft mentioned before. After whose death there rose wars between the Persians & the Romans, where Constantius had but ill favoured success. For the camp being pitched in the night time, about the bounds of the Roman and Persian dominions, the Persian host seemed then to prevail, and for a time to have the upper hand. Then also the ecclesiastical affairs went very troublesome, for there was great contention in the Church about Athanasius, and the clause of One substance. These things being at this point, Magnentius the tyrant became a rebel in the West parts of the world, and through treason 
Magnentius the tyrant is of Futropius called Maxentius. Bretanion a tyrant. Nepotianus a traitor.  procured the death of Constans the Emperor, which governed the west, & then abode in France. This being wrought there ensued great and grievous wars. Magnentius the tyrant invaded all Italy, subdued Aphrick and Libya and took also France. Moreover at Sirmium a city of Illyrium there was an other tyrant set up by the soldiers, whose name was Bretanion. At Rome also there was a great stir. For Nepotianus Constantius sister's son, having got unto him a great troop of fencers and sword pleares aspired unto the Imperial sceptre, but the captains of Magnentius dispatched him. Magnentius in a little while overran and subdued all the West parts of the world.   

CAP. XXI.  
How that after the death of Constans the Western Emperor, Paulus and 
Cap. 26. in the Greek.  Athanasius were deposed again, Paulus in his exile was stifled to death: Athanasius fled and so saved his life.  
ALl the aforesaid stir fell out in a very short space, to were in the fourth year after the Council of Sardice, in the Consulship of Sergius and Nigrianus. Constantius understanding of the whole circumstance made a title and challenge, unto all the dominions of his brethren, and being proclaimed Emperor of the west, maketh expedition to wage battle with the tyrants. The adversaries of Athanasius supposing now they had gotten fit opportunity, 
Athanasius is accused.  forge out afresh heinous offences against him, afore his coming into Alexandria: they inform the Emperor Constantius that he perverted all Egypt and Libya. The election of ministers he made in foreign provinces furthered the matter, and caused the offence to seem very heinous. 
The council of Alexandria Paulus Bishop of Constantinople exiled and there stifled to death.  Athanasius in the mean while came to Alexandria, & there called together divers councils of the Bishops of Egypt, where they decreed such things as were agreeable with the Canon's of the council of Sardice, and also of the council held at jerusalem under Maximus. The Emperor who aforetime was addicted unto the Arian heresy, wrested all the things he had lately decreed, into the contrary part. And first of all he banisheth Palus Bishop of Constatinople, whom the messengers or guides that brought him to exile, stifled very lewdly at Cucusum a city in Cappadocia. Marcellus is expulsed Ancyra, & Basilius placed in his room. Lucius' Bishop of Adrianopolis 
Marcellus is deposed. Lucius dieth in prison. Theodulus. Olympius.  is clapped in prison, and there choked up with stink. But the relations that were made unto the Emperor of Athanasius so incensed him, that he gave forth a commandment, he should be executed wheresoever he were taken. He charged moreover that Theodulus and Olympius Bishops of Thracia should be put to death. Yet Athanasius was not ignorant of the emperors great rage, but being quickly made privy thereunto, fled away & so avoided the emperors threats. The Arians backbite him for flying away namely as chief, Narcissus' bishop of Neronias a city of Cilicia, Georgius of Laodicea, & Leontius who then was Bishop of Antioch. This Leontius being a priest was deposed, because he (endeavouring to conceal a foul slander & suspicion raised upon him, for his familiarity with a woman whose name was Eustolia) gelded himself, to the end he might thence forth boldly use her company, & commit nothing whereof he might justly be accused, the same man was by the advise & council of the Emperor Constantius chosen Bishop of Antioch after Stephen who succeeded Placitus. Thus much of him.   

CAP. XXII. 
Cap. 27. in the greek.   
How that Macedonius having gotten again the Bishopric of Constantinople, vexed such as were of the contrary opinion.  
MAcedonius then, after that Paulus had departed this life with the manner above said, was made Bishop of Constantinople, he had great liberty & access unto the Emperor, he made wars among the christians, nothing inferior to the tyrannical practices of those times: he persuaded the Emperor to aid him, when as in very deed he procured the overthrow & destruction of the churches, & prevailed so much, that whatsoever he lewdly had compassed, the same forthwith was by a law confirmed. Every city sounded of proclamations. The soldiers were commanded to see the emperors edicts take place. As many as cleaved unto the Creed containing the clause of one substance, were not only cut of from the churches, but also banished altogether the cities. And first they join heads & hands together, to bring this to pass. But when this pestilent infection had spread itself far & nigh, such as had little, or rather no care at all of the ecclesiastical affairs, determined with themselves, to constrain men to their communion. The violence 
The persecution of the christians by the Arian heretics.  truly was no less, than that of old, practised towards the christians, when they were compelled and drawn to sacrifice unto Idols. For many endured sundry kinds of torment: often racking and dismembering of their joints: confiscating of their substance: some bereaved of their native soil: other some departed this life under the hands of the tormentor: some died in banishment, & never saw their country again. These were their practices throughout all the cities of the east, but specially at Constantinople. This civil plague & persecution (afore time being not out of measure) Macedonius did greatly augment, as soon as ever he had gotten the Bishopric. But the cities of Greece, of Illyrium, & of the other parts tending towards the West, were void of all these tumults & calamities, because they agreed within themselves and observed the canons of the Nicene council.   

CAP. XXIII.  
Athanasius reporteth what horrible acts were committed at Alexandria by Georgius the Arian Bishop. And what clemency Constantius the 
Cap. 28. in the Greek.  Emperor showed unto Bretanion the tyrant and rebel.  
LEt us hear (if ye please) Athanasius himself, making relation of the horrible practices committed then at Alexandria, by Georgius the Arian, for he was present and felt himself some part of the lamentable affliction. In the Apology which he wrote in the defence of his flight he declareth the behaviour of the Arians in this sort: There came to Alexandria certain people 
Athanasius apology.  which sought us out, to execution, so that the ending was far worse than the beginning. The soldiers unwares beset the church: in steed of devout service of God, they take in hand desperate swords. Then Georgius that was sent by them from Cappadocia, coming in lent time, added of his own unto the lewd practices which he learned of them. After that the Easter week was ended, the virgins began to be clapped in prison: the Bishops were bound & led by bands of soldiers: the fatherless and widows were dispossessed of their houses: the families were rifled: the Christians were violently trailed and lugged out of their houses: their doors were nailed up: the clergy men's brethren were in great danger of their lives, for their brethernes sake. these things seemed very grievous, but the afterclaps were far sorer. The week after whitsuntide, the people did fast, they got them therefore into the churchyard for to pray because they all abhorred the communion of Georgius. But when this passing lewd man understood of it, he stirred up against them on Sebastianus a captain, who also was a Manichee. He forthwith together with 
Sabastianusa captain, yet a Manichee and a great blood sucker  a great troup of soldiers, all in armour, having naked swords in their hands, bows and arrows prepared, ran upon the people as they were a praying on the sunday. When he found there but a few (for the hour being past the greater part was gone away) he committed such heinous acts as became very well his person. He set on fire a great company of faggots: he made the virgins to stand nigh the burning flame: he went about to constrain them to confess the Arian faith. But when he peceaved they would not yield, and that they despised the burning heat of that horrible fire: he stripped them stark naked: he buffeted them about the head and the face, so that of a longwhile after, they were scarce known of their own friends. Moreover he took forty persons, and plagued them with a new kind of torment never heard of before. Their backs and sides were so scourged and rent with palm twigs newly plucked of the trees, having on their pricking knobs. So that divers because of the stumps that stuck in the flesh of their backs, were constrained often times to repair unto surgeons: others some not able to endure such terrible pain died of their wounds. As many of the men, as remained yet alive, together with the virgins, were exiled, and led by the soldiers to Oasis. The dead carcases not yet fully cold, were denied the friends of the diseased: being thrown here and there and lying unburied (for that liked them best) the soldiers hid them, as if they had been neither culpable neither fauty in committing such horrible crimes. This did they, having their minds overshadowed with the furious rage of fantic heresy. And when as the dear friends and familiars of the dead, rejoiced at the bold protestation of their faith, yet sorrowed because their carcases were not covered with earth: the savage impiety and beastly cruelty of these soldiers, revealed itself with greater shame and infamy. Moreover they banish forthwith certain Bishops of Egypt and Libya, namely Ammon, Thmuis, Gaius, Philon, Hermes, Plinius, Psenosiris, Nilammon, Agathon, Anagamphus, Marcus, Dracontius, Adelphius, Athenodorus, a second 
These bishops were sent to exile by the Arians  Ammon, and of the priests they banished Hierax and Dioscorus. These being bereaved of their native soil, they handled so roughly, that some of them died by the way, some other in exile never returning again. They put to death above thirty Bishops. They followed the steps of wicked Achaab, employing all their care and industry, for the rooting out of the truth, from of the face of the earth. These were the practices of Georgius at Alexandria, by the report of Athanasius. The Emperor marched forwards with his host to Illyrium, for thither of necessity was he constrained to go, and there it was that Bretanion was proclaimed Emperor. As soon as he came to Sirmium, truce being made, he came to parley with Bretanion. In the mean while he endeavoured to win again the soldiers, which had refused him for their Emperor, after he had so done, they proclaimed Constantius alone, both their Augustus, their king, & 
The clemency of Constantius towards Bretanion.  Emperor. In this their proclamation there was no mention of Bretanion, who seeing himself betrayed, fell down prostrate at the Emperors feet, and craved for mercy. Constantius taking from him his princely sceptre, and purple rob, lifted him up by the hand very courteously, and exhorted him, after the calling of a private man, to lead a quiet and peceable life. He said moreover, that it was fit for an old man such as he was, to embrace a trade of life that were void of all trouble & care, them to gape after a vain title of honour, full of disquietness & molestation. Thus it fared with Bretanion in the end. The Emperor commanded that all his charges should be given him of the public tribute, afterwards he wrote unto him sundry letters to Prousa a city in Bythinia, where he made his abode: signifying what singular pleasure he had done unto him, in riddinge him from cares & troubles, shewing also what misery, oftentimes befalleth to reign and government: and that of his own part he had dealt unadvisedly in not giving to himself that which he granted to an other. So far of these things.   

CAP. XXIIII.  
Of Photinus the heretic.  
THe Emperor at that time made Gallus his cosingermaine Caesar, he gave him his own 
Gallus Caesar.  title or name, and sent him to Antioch in Syria for to keep those parts of the Empire, which reached into the east. When he came to Antioch, there appeared in the East the sign or cognizance of our Saviour, for a pillar resembling the form of a cross, was seen in the 
The sign of the Cross seen in the aër.  aer, bringing great admiration to the beholders. He sent his other captains with great power to wage battle with Magnentius, he himself remained at Sirmium, hearkening to the end. 
* Cap. 29. in the Greek. Photinus the heretic. The council of Sirmium was held Anno Dom. 355  In the mean while Photinus the superintendant of that church, went about openly to publish a self opinion, invented of his own brain, and because there was great tumult and much trouble risen thereof, the Emperor commanded a council to be summoned at Sirmium. Of the Bshops of the East there came thither Marcus Bishop of Arethusa, Georgius Bishop of Alexandria, whom the Arians (after they had deposed Gregorius as I said before) placed there: Basilius who was Bishop of Ancyra after the deprivation of Marcellus: Pancratius Bishop of Peleusium, Hypatianus Bishop of Heraclea. Out of the West there met them Valens Bishop of Mursa and Osius Bishop of Corduba a city of Spain, who then being of great fame was forced to come unto the council. These Bishops assembled at Sirmium, after the consulship of Sergius and Nigrianus, in which year, by reason of the wars and civil dissensions, there was none that could execute the function of a Consul: they deposed forthwith the heretic Photinus of his Bishopric, for he maintained the lewd opinion of Sabellius the africa and Paulus Samosatenus. Which Act of theirs was approved of all men, both at that present and also in times following, to have been done according unto right and reason.   

CAP. XXV. 
Cap. 30. in the greek.   
What forms of faith were laid down at the council of Sirmium, in presence of Constantius the Emperor.  
THese Bishops continuing a while at Sirmium, decided other things. For they went about to abrogate their old Creeds, and to establish new forms of faith: one was exhibited in the Greek tongue by Marcus Bishop of Arethusa: two others in the Latin tongue, agreeing neither in word neither in composition, neither in sense neither in sentence, either with themselves, or with that which the Bshop of Arethusa wrote in Greek. One of the Latin forms I will here lay down, immediately after the Greek form of Marcus. The other afterwards rehearsed at Sirmium, I will refer to his proper plate. Yet have we to understand that both were translated into the Greek. The form which Marcus wrote, was as followeth: We believe in one 
A form of faith exhibited by Marcus Bishop of Arethusa unto the council of Sirmium.  God, the father almighty creator and maker of all things. Of whom all fatherhood is named in heaven and in earth. And in his only begotten son, our Lord jesus Christ, begotten of the father before all worlds, God of God, light of light: by whom all things were made, both in heaven & in earth, be they visible or invisible things: who is the word, the wisdom, the true light the life: who in the later days was incamate for our sakes, borne of the holy virgin, crucified, died, rose again the third day from the dead, ascended into heaven, sitteth at the right hand of the father, & shall come again at the end of the world to judge both the quick & the dead, & to reward every one according unto his works, whose kingdom shall have no end, but continueth for ever & ever. For he shall sit at the right hand of the father, not only while this world lasteth, but also in the life to come, And we believe also in the holy Ghost, that is in the comforter, whom the Lord promised to send his disciples after his ascension for to teach & lead them 
Act. 2.  in all things, whom also he sent, by whose means the souls of them that faithfuly believe in him are sanctified. They that say that the son of God hath his being of nothing: or that he is of an other substance than the fathers: or that there was a time or a world when he was not, these the 
Act. 2.  holy & Catholic church doth hold for accursed. Again we say: that whosoever affirmeth the Father and the Son to be two Gods, let him be accursed. If any man, when he calleth Christ God, & to have been before all worlds, confess not also that the son of God ministered unto the father at the creation of all things, let him be accursed. He that presumeth to say that he is unbegotten, or that part of him was borne of the virgin, let him be accursed. If any say that the son was borne of Mary according unto prescience, & not to have been with God, begotten of the father before all worlds, by whom all things were made, let him be accursed. Whosoever saith that the substance of God can either be more enlarged or less diminished, let him be held for accursed. whosoever saith that the enlarged substance of God made the son, or calleth the son the enlarged substance of God, let him be accursed. whosoever calleth the word of God, the mental word of the father, or the vocal word, let him be accursed. Whosoever saith that the son of God is but only man, borne of Mary, let him be accursed whosoever when he saith that he was borne, God & man of Mary, understandeth the unbegotten God, let him be accursed. whosoever understandeth this after the jewish manner: I am the first God, & I am the second, & besides me there is none other God (which was spoken to the overthrow of Idols & of them 
Esay. 43. 44.  that be no Gods) thereby to take away the only begotten, that was God before all worlds, let him be accursed whosoever when he heareth: The word became flesh, supposeth the word to be turned 
john. 1.  into flesh, or by conversion to have taken flesh upon him, let him be accursed whosoever, when he heareth the only begotten of God to have been crucified, thinketh that therein he was subject to corruption, torment, alteration, diminution, or destruction, let him be accursed whosoever understandeth this: let us make man, not to have been spoken of the father unto the son, 
Gen. 1. 2. Gen. 32. Gen. 19  but God the father himself to have spoken it to himself, let him be accursed. whosoever thinketh the son not to have wrestled with jacob as man, but the unbegotten God, or some portion of him, let him be accursed whosoever understandeth this: the lord reigned from the lord, not to be taken of the father & the son, but that the father reigned from himself, let him be accursed. For the son being lord, reigned from the father, that was lord whosoever when he heareth: the father lord and the son lord, calleth the father being lord, both lord & son: & when he readeth: the lord from the lord: affirmeth there be two gods, let him be accursed. For we place not the son in the same room with the father, but subject to the father. Neither was he incarnate without the will of the father: neither reigned he from himself but from the lord, who hath authority of himself, to wit, from the father: neither sitteth he at the right hand of himself, but hearkeneth unto the father, saying: sit thou on my right hand whosoever calleth the father, the son, & 
Psal. 110.  the holy ghost one person, let him be accursed whosoever when he calleth the holy Ghost the comforter, termeth him the unbegottten God, let him be accursed whosoever saith there is no other 
john. 15. 16.  comforter beside the son, contrary to the doctrine of the son himself (for he said: the father whom I will entreat, will send unto you an other comforter) let him be accursed whosoever saith that the holy Ghost is a piece or portion of the father, & of the son, let him be accursed whosoever affirmeth the father the son & the holy ghost to be three gods, let him be accursed whosoever saith that the son of God was made by the will & pleasure of the father, as one of the creatures, let him be accursed whosoever saith the son was begotten contrary to the will of the father, or whether the father would or no, let him be accursed. For the father begat not the son against his own will, neither was he constrained by the law of nature, as if he had been unwilling thereunto: but of mere good will, without all time, without passion begat he him of himself. whosoever saith that the son had neither be getting nor beginning, & so consequently affirm that there are two without beginning, & two without begetting, & so appoint two Gods, let him be accursed the son is the head & the original of all creatures: & the head of Christ is God, for so we refer all things reverently by the son, unto one beginning of the whole universality, which is with out begening. Again weighing deeply with ourselves that clause also of christian profession, we say that whosoever affirmeth Christ jesus, the son of God, who ministered unto the father at the creation of all things, not to have been before all worlds, but only from the time since the son was borne of Mary, to have been Christ, & then his deity to have begone, 
This form of faith is so patched together without rhyme or reason, that in many places it requireth a wary reader, the authors thereof misliked with it themselves & called it in again as appears in the end of ●s' chapter. Rom. 3.  as Paulus Samosatenus was persuaded, let him be accursed.  

another form of faith first laid down in Latin, afterwards translated into the Greek.  
IN so much it pleased them diligently to consider of the faith, all whatsoever appertained thereunto was exquisitely & curiously handled at Sirmium, & in presence of Valens, Vrsacius, Germanius with other bishops, they agreed, that there was one God, the father almighty, even as it is taught throughout the whole world: & one only begotten son of his, Jesus Christ & our Saviour, begotten of him before all worlds. that it was not lawful to say there were two Gods although the Lord himself had said: I go unto my father & unto your father, unto my God and unto your God. Wherefore he is the God of all, as the Apostle hath taught us: What is he the God of the jews only? Is not he also the God of the Gentiles? Yea of the Gentiles toe, for there is but one God which shall justify the circumcision by faith. All the other things are correspondent neither do they contain any ambiguity at all. And because there was great contention about the understanding of the word which the Latins call Substantia & the Grecians ὀυσία about the equality or as they call it, the unity of substance: they decreed, that thenceforth the controversy should not once be remembered: that the church of God should no longer be troubled with the interpretation thereof, and that for two causes, first because the Scriptures of God made no mention thereof, secondarily because that the interpretation thereof exceeded the sense and capacity of man, for the holy Scriptures testisted that no man was able to set forth the generation of the son, in these words: His generation who shallbe able to declare? For it is most true that the father alone knoweth how he begat the 
Esay. 53.  son, again, the son alone knoweth how he was begotten of the father. They said no man doubted but that the father was greater in honour, dignity, divinity, and fatherly title, and that by the testimony of the son himself where he saith: The father which sent me is greater than I. They said moreover this was Catholic, neither unknown unto any, that there were two persons, the father and the son: the father greater, the son subject together with all other things which the father made subject unto him: the father to be without beginning, invisible, immortal, impatible: the son to be begotten of the father, God of God, light of light, and that no man (as I said before) was able to rehearse his generation save the father alone: the son our lord and God to become incarnate, to have taken a body upon him, that is man: even as partly he showed unto the Angels, and partly all the Scriptures do inform us of him, but especially the Apostle, the preacher of the Gentiles, that Christ took manhood of the virgin Mary according unto the which he suffered. They said it was the principle, & ground of our whole faith, always to holdfast the faith in the trinity, as we read in the Gospel: Go teach all nations, baptizing them in the name of 
Math. 28.  the Father & of the Son & of the holy Ghost. The number of the trinity is absolute & perfect. The comforter, the holy Ghost sent by the son, came according unto promise for to sanctify and lead the Apostles and all the faithful. They go about to persuade Photinus after his deprivation, to condescend and to subscribe unto these things, promising to restore him unto his Bishopric again, if he would recant and renounce the self opinion, he had invented of his own brain and thenceforth promise to cleave unto their doctrine. He refused the conditions, and provoked them to disputation. A certain day was appointed for conference, the Emperor commandeth the Bishops then present to be at it, there came thither also at the request of the Emperor not a few counsellors. The assembly being met, Basilius who then was Bishop of Ancyra, took Photinus in hand: 
Photinus the heretic was boiled in open disputation.  the notaries penned all they spoke. While they reasoned one with an other, the disputation waxed hot, and in the end Photinus had the foil & was condemned to vanishment. From that time forth he lived in exile, and wrote in the Greek and Latin tongue (for he was well seen in both) a book against all heresies, endeavouring therein to publish his own opinion. So far of Photinus. We have yet to understand that the Bishops assembled at Sirmium, misliked themselves with the form of faith, laid down in the Latin tongue, for after the publishing thereof, they espied contradictories therein. Wherefore they went about in all the haste, to call in all the copies, and when as divers were concealed, the Emperor by his edict gave charge, that all should be brought in, and such as hide them should be punished. Yet were there no threats or cruelty that could recover the things once blazed abroad, because they had run through many hands.    

CAP. XXVI.  
Of Osius Bishop of Corduba. 
Cap. 31. in the Greek.   
WHereas we have made mention a little before of Osius Bishop of Corduba that he was constrained to show himself at the council of Sirmium, I think it requisite now to say somewhat of that matter. Although in a while before, through the lewd practices of the Arians, he had been in exile: yet then, at the suit and procurement of the Bishops which assembled at Sirmium, it tell out that the Emperor cited him, purposing with himself to persuade him or by foul means to constrain him, to be of the same opinion with the assembled Bishops, and in so doing their faith should seem to carry with it great force and credit. To this end he was drawn against his will (as I said before) unto the council. But when as this old father would in no wise subscribe unto their faith, they scurged his sides, and set his members upon the rack. So that in the end by compulsion he gave his assent, & subscribed unto the forms of faith, which then were published. These were the Acts at Sirmium and thus were they ended.   

CAP. XXVII.  
Magnentius the tyrant is overcome, and dieth miserably, the jews inhabiting 
Cap. 32. in the Greek.  Diocaesarea rebel against the Romans and are soiled. Gallus rebelleth and is put to death.  
COnstantius the Emperor remained at Sirmium, waiting what end the battle waged with Magnentius should have. But Magnentius as soon as he took the princely city of 
The cruelty of Magnentius.  Rome, he executeth many of the Senators: he dispatcheth not a few of the common multitude. When the captains of Constantius had gathered a great army of Roman soldiers they marched towards him: he then left Rome & got him to France. There were many skirmishes, one while this side, an other while that side had the upper hand. At length Magnentius was overcome at the castle of Mursa in France, in he got him, and kept it a while, where such a strange thing as followeth is reported to have come to pass. Magnentius going about to animate his soldiers now altogether discouraged with the foil & overthrow they had taken, got him up into an high seat. The soldiers, after the accustomed honour done unto the Emperors, minding to sound fortunate success unto Magnentius, by force as it were, their lips wagging before their minds, they turn their good wishes unto Constantius, for they all with one mouth proclaimed, not Magnentius, but Constantius, Augustus. Magnentius supposing this to be a sign of misfortune, conveyed himself forthwith out of the castle, & fled into the furthest parts of France. The captains of Constantius pursued after him earnestly. Again they pitched their camp at a place called Miltoseleucus, where Magnentius being overthrown, ran away alone and got him to Lions a city of France three days journey from the castle of Mursa. Magnentius coming to Lions first of all 
The miserable death of Magnentius.  he slew his mother, next his brother whom he had created Caesar, last of all he became his own murderer. This was done the sixth Consulship of Constantius, the second of Constantius Gallus the fifteenth day of August. Not long after Decenius an other brother of Magnentius hanged himself. 
Decenius hanged himself. Silvanus' the tyrant was no sooner up but he was dispatched.  And although Magnentius the tyrant, had such an end: yet the common wealth was not without great trouble & tumults. For immediately there stepped up, an other tyrant whose name was Silvanus and molested the quiet estate of the common weal in France, but the captains of Constantius dispatched him quickly out of the way. 
* Cap. 33. in the Greek. The jews become rebels & are overcome.  when these things were come to an end, there rose other civil wars in the East, for the jews inhabiting Diocaesarea in Palaestina, took armour against the Romans, and invaded the bordering regions. But Gallus called also Constantius, whom the Emperor Constantius had made Caesar, and sent him into the east, came thither with great power: over came the jews in battle: and made the city Diocaesarea, even with the ground. 
* Cap. 34. in the greek. Gallus a rebel, being in great trust became a traitor & so lost his head. This julianus was Emperor after Constantius & became an Apostata. julius Bishop of Rome 15. years. Liberius Bishope of Rome Anno Dom. 352. Ca.. 35. in the Greek.  When Gallus had brought these things to pass, being swollen and puffed up, with the pride of good success and prosperous affairs, could no longer contain himself within his bounds: but forthwith being inflamed with tyrannical motion turned his mind against Constantius, so that Constantius not long after, espied him out, and perceived his drift. He had executed of his own absolute authority, Domitianus who was precedent of the East, and the great treasurer, not making the Emperor privy unto his doings. Wherefore Constantius was sore incensed against him. He being wonderfully afraid, yet of force came unto him. Constantius hearing of his coming, that he was now in the Western parts of his dominions, to weet in the He Flavona, caused his head to be taken of his shoulders. In a little while after, he appointed julianus the brother of Gallus, Caesar, & sent him into France against the Barbarians. Gallus whose name was also Constantius, ended his life the seventh Consulship of Constantius, and the third of his own. julianus the year following was created Caesar, in the Consulship of Arbition and Lollianus, the sixth of November. But of julianus we will discourse in the third book. Constantius being rid of these present mischiefs, turned himself to wage battle with the church of God. removing from Sirmium, unto the princely city of Rome, he called together a council, and commanded divers Bishops out of the East to repair with all speed into Italy, and that the Bishops of the West should meet them there. In the mean space while they travel into Italy, it fell out that julius Bishop of Rome after he had governed that church fifteen years departed this life, and Liberius succeeded him in the Bishopric.   

CAP. XXVIII.  
Of the heretic Aetius the Syrian, the master of Eunomius. 
Cap. 35. in the Greek.   
AT Antioch in Syria there stepped up an other heretic, founder of a strange and foreign 
Where in Aëtius differed from the Arians.  opinion, whose name was Aetius, called also the Atheist. He although he maintained the same things and upheld the self same opinion with Arius: yet severed he himself from the Arians, because they admitted Arius into the communion. For Arius (as I said before) meant one thing with in, and uttered an other thing without: being at Nice, he allowed & subscribed unto the form of faith laid down by the council, & deceived the Emperor which reigned them, with his fraud & subtltie. This was the cause that made Aetius sever himself from the Arian sect. until that time, Aetius was known not only for an heretic, but also for a great patron of the pestilent doctrine of Arius. When he had got some smack of learning at Alexandria, he left that city, 
Leontius. b. of Antioch.  and went to Antioch in Syria, where he had been borne, and there was he made Deacon of Leontius then bishop of Antioch. In a short while after, he was able to amaze such as reasoned with him, 
The Greek word is κατηγοριάι & the special title of Aristotle's predicaments, yet doth it signify, as the sense here & otherwise giveth us to understand, his book of Elenches by him entitled Ελεγχος  with his subtle quirks of sophistry. This did he by the means of Aristotls Elenches, (for so is the book entitled) for whilst he disputed, unwittingly could he frame such captious and sophistical propositions, as his own capacity could not dissolve, the reason was, because he had not learned Aristotls drift of cunning and learned Logicians. For Aristotle, against the sophisters who then derided and abused philosophy, wrote such a kind of reasoning, for the whetting of young men's wits, displaying their behaviour, and overthrowing their sophistical fallacies with witty reasons, and well couched subtleties. The academics that comment upon Plato and Plotinus works, do mislike very much with such things as Aristotle hath so argutely and subtly written: but Aetius not procuring unto him a master that was an Academic, cleaved unto these captious & subtle fallacies. Wherefore he could not devise how to understand that there was an unbegotten birth: or how to imagine that the begotten could be coeternal with the begetter, so barren a brain had he of his own, and so ignorant and unskilful was he in holy scripture: for he had nothing in him, save a subtle kind of reasoning, quarrelous and contentious languages, such as may easily be found in the rude, ignorant, & unlearned: he had read over the ancient writers, such as published commentaries upon holy scriptures, and condemned Clemens, Aphricanus, and Origen, sage men, of singular learning for unlearned persons: the epistles which of set purpose he had patched and stuffed with litigious trifles & sophistical conclusions, the same he sent unto the Emperor Constantius, and to sundry others: And therefore was he called the Atheist. And 
Why Aëtius was called an Atheist.  although he affirmed the self same things with Arius, yet of his own crew not attaining unto his intricate and captious manner of reasoning, was he counted for an Arian heretic. Wherefore being excommunicated out of the church, yet would he seem as though of his own accord he had severed himself from their communion. Of him therefore as original of this error, the 
Eunomius the heretic  Aetians had their appellation, but now are they called Eunomians. For in a little while after Eunomius his scribe, who sucked of his filthy sink of heretical doctrine, became a ringleader to this sect. But of Eunomius in an other place.   

CAP. XXIX. 
Cap. 36. in the Greek.   
Of the councils held at Mediolanum and Ariminum, with the Creeds then concluded upon.  
BY that time there met in Italy, not very many bishops out of the East, for heavy age & long journeys were lets, so that they could not come: but out of the West there came above the number of three hundred bishops. The emperors edict was proclaimed that the council 
The council of milan.  should be held at Mediolanum. When the bishops of the East came thither, first of all they require, that sentence by their general consent should be pronounced against Athanasius, thinking verily thereby, to stop all gaps from going or returning of him any more to Alexandria. After that Paulinus bishop of Trivere in France, Dionysius bishop of Alba an head city of Italy, and Eusebius bishop of Vercellae, a city of the Lygurian Italians had perceived, that the bishops of the East bent all their might to enact a decree against Athanasius, for no other purpose, but to overthrow the true faith: they stood up, and cried out, that in so doing the christian religion should be canceled by the means of their deceitful & fraudulent treachery: that the crimes laid to Athanasius his charge, were false reports & mere slanders: and that they had invented such things to deface the true and catholic faith. When they had ended these loud speeches, the Council broke up. 
* Cap. 37. in the Greek.  The Emperor understanding of this, commanded them forthwith to exile & banishment, & determineth with himself to summon a general council, to the end, after citing of all the eastern bishops, into the west countries, he might (if it were possible) bring them all to embrace unity and concord. But after better advisement taken with himself, he saw it was a very hard matter to compass, by reason of the far countries and long journey, and therefore he commanded the Council should be divided into two parts: the bishops then present to assemble at Ariminum a city of Italy: the bishops of the East to meet at Nicomedia a city in Bythinia. But his purpose took no prosperous success. for near neither of the councils agreed within themselves, both was divided into sundry factions. For neither could the bishops which met at Ariminum in Italy, agree among themselves, neither the bishops of the East among themselves, for they raised a new schism at Seleucia a city of Isauria, but how all this came to pass, I will hereafter rehearse in process of our discourse, if that first I say somewhat of Eudoxius. In the very same time Leontius, who preferred Actius the heretic to the degree of Deaconship, having departed this life: Eudoxius bishop of Germanicia a city of Syria, then being at Rome, thought it high time for him to return into the East: he dealeth doubly with the Emperor forlicence to departed with speed, alleging for himself that the city of Germanicia stood in great need of his help and ghostly counsel. The Emperor little thinking what fetches he had in his head, gave him his passport. 
Eudoxius. b. of Antioch.  He through the suit and furtherance of the emperors chamberlains, left his own city, and crept through wile and subtlety into the bishopric of Antioch: he endeavoureth to restore Actius again into the church: and goeth about to summon a Council of bishops, and to make him Deacon again. But his lewd drift was long in bringing about, because the hatred owed unto Actius was of more force to repel him, than the hearty good will and furtherance Eudoxius used to restore him. but of this we need no more words. Of them which assembled at Ariminum, the Eastern bishops not mentioning the business about Athanasius, signified that the cause of their coming was to discourse of other matters. Vrsacius and Valens, who at the first were Arians, and afterwards exhibited a recantation unto the bishop of Rome, subscribing (as I said before) unto the clause of One substance: stood them in great stead, for these two, continually cleaved unto the stronger and the surer side. There came also to take their part Germanius, Auxentius, Demophilus, & Caius. In the assembly of bishops then present, when divers men would have divers things enacted: Vrsacius & Vales affirmed that all forms of faith laid down in times past, were thenceforth to be canceled, & that the new form of faith published a little before, at the council of Sirmium, was to be confirmed. When they had so said, they gave forth a sheet of paper, which they had in their hands to be read. The second creed written before at Sirmium, & suppressed there (as I said before) read also at Ariminum, & translated out of the Latin into the Greek tongue, was laid down in these words: This Catholic faith was published at Sirmium, in the presence of Costantius our liege lord, Flavius Eusebius, & Hypatius renowned consuls, the eleventh 
A form of faith laid down in the council of Arimino in Italy, by certain Arian ●ishopss.  Kalends of june. We believe in one only true God, the father almighty, creator and maker of all things, & in one only begotten son of God, who was before all worlds, before all beginnings, before all times that may be imagined: and begotten of God the father without any passion, before all comprehensible knowledge, by whom both the world and all things were made: one only begotten, begotten of the father alone, God of God, like unto the father which begatt him according unto the scriptures: whose generation no man hath known save the father which begatt him. him we know, his only begotten son, to have come down from heaven at the father's beck, to banish and wipe away sin: to have been borne of the Virgin Marie: to have been conversant with the disciples: to have fulfilled according unto his father's will, all his message, to have been crucified, to have suffered & died: to have descended into hell, and there to have disposed all things, at whose sight the porters of hell gates trembled: to have risen again the third day: again, to have accompanied with his disciples, & after 40. dates were expired to have ascended into heaven, where he sitteth at the right hand of the father, and shall come again at the last day with the glory of his father, to reward every one according unto his works. And we believe in the holy ghost, whom the only begotten son of God, jesus Christ himself, promised to send mankind, the comforter, as it is written: I go unto my father, & 
Ioh. 14. 16.  I will pray my father to send you an other comforter, the spirit of truth: he shall take of mine, and shall teach & lead you in all things. The word Substance being simply laid down of the fathers, & unknown of the ignorant people, giving unto many great cause of offence, insomuch it is not found in holy scripture: we have thought good to abandon it, and henceforth speaking of God to make no mention of the word Substance, because the sacred scriptures have not once remembered the substance of the Son, or of the holy ghost. We say that the son is like the father in all things, & that because the word of God hath affirmed & taught it us. When these things were read, such as were not pleased with the circumstances and contents thereof, rose up and said: We came not hither as though we wanted faith and beleese (for we retain that 
The answer of the Catholic bishops.  faith which we learned from the beginning) but we are come to withstand novelties, if ought be practised prejudicial unto the same. If those things which you have now read, neither savour neither rend to the establishing of novelty: accurse & renounce the heresy of Arius in such wise, as the old & ancient canon of the church hath banished all heretical & blasphemous doctrine. It is apparent unto the whole world what tumults & troubles the blasphemous opinion of Arius hath raised, even unto this day, in the church of God. This offer was not accepted of Vrsacius, Valens, Germanius, Auxentius, Demophilus, & Caius, & thereupon the bond of unity retained in the church of God, was broken asunder. For these men cleaved unto such things as the council of Ariminum had decreed: the other confirmed the canons of the Nicene Council, & derided the contents of the creed that was read in their presence, but specially Athanasius, so that by occasion thereof he wrote unto his friends after this manner: What availeth it (I beseech you) unto the Catholic church for the furtherance of 
The epistle of Athanasius unto his familiar friends, where he layeth down his censure of the creed going before condemning it for heretical.  piety & godliness, now to propose questions of the faith? & to entitle their creed with the names of the Consuls which then were in office? for Vrsacius, Valeus, and Gormanius have wrought that which was never done or heard of among the Christians, when they had written such things as they thought necessarily to be believed of them, they laid down the Consuls, the month and the day: that it might easily appear unto all wise men, their faith not to have been before the reign of Constantius. Every one of them having respect unto their own heretical doctrine, have laid down their several censures. Furthermore when they take pen in hand to pronounce what they think of the Lord, they name unto themselves an other Lord, to weet, Constantius. for it was he that opened them the gap unto impiety. And while they denied the son of God to be aeternal (for they fell into such outrageous impiety, they became deadly foes unto the Christian faith) yet they entitled the Eniperour sempiternal. But peradventure they took example of the holy prophets, who noted unto us the times they lived in, for to entitle their creeds with the names of Consuls. If they presume to allege them as a precedent to their doings, they are foully deceived, and bewray very much their own ignorance and folly. For though the Prophets made mention of the times they lined in, as we read in Esay and Oseas, who lived in the days of Ozia, joathan, Achaz, and Ezechia: as we read in jeremy, who prophesied in the days of josia: as we read in Ezechiel & Daniel, who flourished under the reign of Cyrus & Darius: and as we find in other prophecies revealed unto the world at other times: yet were not they the first founders of the service of God & sacred religion. It was long before their times, it was from everlasting, it was before the foundations of the world were laid, the which verily God himself, by Christ hath prepared for us. The times when their faith had her original. they did not signify, for there had been faithful men long before them: but those were the days when such promises of God & prophecies of things to come were preached by them. The promises verily concerned chief the incarnation of our saviour: the circumstances thereof and such things as were annexed thereunto, signified plainly the things that should hap both to jews & to Gentiles. Moreover in the aforesaid specified times, their faith (as I said before) had not her first foundation & beginning but the prophet's themselves: for they living them foreshowed such things to come. But these our fouthsaiers, neither writing of stories, neither prophesying of things to come do write, This Catholic faith was published: adding immediately thereunto the names of the Consuls, the month of the year, & the day of the week. Even as the holy men of old have declared both the times of the matters they wrote of, and the years of their own ministery: so these men have noted unto us the days when their faith first began. I would to god they had only written their own belief, for now they have assigned an original or beginning of their faith, and they fall a reasoning of it, as if it had never been heard of before. They writ not, This is our belief, but in this fort, This Catholic faith was published. Wherefore their bold & pressipteous enterprise bewrayeth their barren & wirles brains: and their new found faith is no otherwise, in plain words, than the Arian heresy. So they written, than they began to believe, from that time forth they determined to reveal their faith in no other sense than we read in Luke the Evangelist: There was given out then 
Luc. 2.  a commandment from Augustus Caesar, that the whole world should be taxed. that commandment was not given before, but then took place from those days forth, and was published by him which written it. So when these men do write: This faith is now published, they show their error newly invented, and not to have been before. But if they add the word Catholic, they plunge themselves unwares in the heretical puddle of the Cataphrygians: so that they sing after their note: The Christian faith was revealed unto us, The Christian faith began of us. And as they took Maximilla and Montanus for their Lord, so these men in steed of Christ have chosen Constantius. If the faith began in those days, in the time of their Consulships, what shall become of the ancient fathers and blessed martyrs? What shall become of them, whom these men themselves instructed in the faith, and departed this life before these Consuls? How shall they raise them from the dead, to root out of their minds their former religion, and to plant afresh their late invention of faith? They are so senseless and so void of understanding, that they can do nought else save forge out feigned causes: the which being as they are both fond, slender, & upon slippery foundations, may easily be confuted and overthrown. These were the contents of Athanasius his epistle the which he sent unto some of his familiar friends, the studious may at their pleasure examine it with themselves, and know thoroughly such things as he hath discoursed of, both subtly and substantially. We have only alleged a portion thereof, lest we should seem over tedious. touching the premises we have moreover to understand, that the Council deposed Valens, Vrsacius, Auxentius, Germanius, Caius, and Demophilus, because they refused to renounce and accurse the heresy of Arius. Wherefore taking their depasition impatiently, they run unto the Emperor, and show him the form of faith that was read in the Council. The Council also wrote unto the Emperor an epistle, wherein they signified unto him what they had decreed, the which being translated out of the Latin into the Breeke tongue, is usually read as followeth.  
The Epistle of the Council assembled at Arminum unto the Emperor.  
According unto the commandment of God, and the edict of your gracious highness, we have thought good to ratify with our consent, such canons as of old did concern the Christian faith. For we have met together out of all the cities throughout the west parts of the 
The bishops assembled at Arimino in Italy, where the Arians were condemned, do write thus unto the emperor Constantius.  world, to the end the faith of the most holy and Catholic church may be the more famous, and the adversaries thereof the better known. After deliberation and good advisement taken, it seemed best unto us firmly to retain, and in retaining to hold fast unto the end that faith, which hath been continued hitherto from time out of memory, which hath been preached of the Prophets, Evangelists, & Apostles through the grace of our Lord jesus Christ, who is the protector of your empire, & the conserver of your health. It seemed very absurd, nay we thought it an heinous offence, to alter aught of the things that were rightly and reverently decided: but especially to intermeddle with the canons of the Nicene Council, so exquisitely handled, & so thoroughly sifted out by the aid & secure of your father of famous memory the Emperors Constantine: the sage doctrine & grave censures of which council pierced the ears & hath been printed in the minds of all people: by whose only force it came to pass that the heresy of Arius was foiled & overthrown by whose means also not only this, but all other rotten heresies whatsoever are rooted out. What may well be added thereunto, it is doubtful, to take any thing therefrom is dangerous. If ere other be permitted, there will ensue there of such liberty, that every one will sow such lewd doctrine as pleaseth him best. Wherefore Vrsacius and Valens being of late infected with the pestilent heresy of Arius, and therefore justly banished our communion, they did not only repent them of their fond dealing, their conscience yielding manifest testimony, & accusing them of the same, to the end they might again be made partakers of the same communion: but also as their own writings do bear witness, they craved pardon with humble and earnest petitions, so that in the end all their lewd behaviour, all their corrupt learning was forgiven & forgotten. these things were done at what time the council of Mediolanum was held in the presence of certain priests of Rome. But when we call to remembrance how that Constantine the Prince, worthy of noble praise among all posterity, 
What credit & reverence they give unto the council of Nice.  employed great labour & industry for the curious sifting & true knowledge of the Nicene Creed: it seemed unto us a thing contrary to all reason for to renew any thing thereof, or to innovate any thing prejudicial to the same, after his disease, who first was baptised, then departed this life, & now resteth in joy: & to make light account of so many blesled confessors & martyrs who framed & furthered this doctrine, who also according unto the ancient purpose of the catholic church were so persuaded, & persisted in the same unto their lives end. Whose faith God the father through our Lord jesus Christ, hath continued unto the years of your imperial reign, by whose help your kingdom is enlarged, & yourself become Lord of all these our countries & dominions under heaven. But of the contrary those miserable men & bewitched 
The lewd behaviour of the Arians.  minds, carried away with a furious kind of motion, have gone about to proclaim themselves authors & preachers of wicked doctrine under colour of well doing, & to overthrow the right sincerity of the truth. For as soon as the council at your commandment met together, they laid wide open their concealed fraud & covered deceat: as soon as also they perceived Germanius, Auxentius, & Caius, who had brought discord & dissension into the church of god, to be in all respects like affectioned with them, they assayed through wiles & wilful assemblies, to establish some novelty. whose doctrine & opinion, though but one in name, yet in number it fairy exceeded the heap of all blasphemies. But when as they saw they would not cleave unto their opinion, neither condescend unto their lewd practices: they transported themselves into our side, as if they had determined to subscribe unto the contrary doctrine. but not long after their cankered minds were known well mough. Wherefore that the quiet estate of the church may not be tossed with such waves of troublsome dissension: that all be not set on tumults & uproars: it seemed very necessary unto us to ratify the decrees confirmed of old, inviolably to conserve them, & to forbid these men our communion. For this cause have we sent legates with our letters unto your majesty, of whom you may understand the mind & meaning of the council: whom also we have charged first of all to prove the manifest truth by authority & testimony of old & ancient laws wisely decreed, & to open unto your indifferent censure & just sentence not (as Vrsacius & Valens affirmed) that quietness should ensure, if the canons lawfully decreed, and advisedly decided should be overthrown (how can they plead for peace which have pierced through and broke asunder the bond of unity) but that discord and debate should rise thereof not only in other cities, but also in the Church of Rome. Wherefore we humbly request your majesty of your gracious 
The Bishops assembled at Arimino request three things of the Emperor Constantius. 1. that he wink not at novelties. 2. that he call home the bishops from exile. 3. that there be no alteration of old canons.  favour and wonted clemency to accept this our message, that you permit no novelty to creep into the church of god to the contumely of such as already are departed this life: but that you grant us licence and your lawful favour, firmly to persevere in those things which our ancestors have decreed, in as much as it is evident unto all men, that whatsoever they did, it was through well advised council, prudent consideration, and the aid of the holy Ghost. for the innovations of these men do graff in the minds of the faithful, incredulity: in the minds of the unfaithful cruelty. Also we humbly request your highness, that the Bishops which wander in far and foreign regions, grievously afflicted by reason of great years and the misery of want and necessity, may by your safe conduit return home from exile, to the end the Churches remain not desolate & destitute of their Bishops being thus far asunder. last of all our humble suit is unto your majesty that nothing be either diminished or added unto the old & ancient decrees: but that all whatsoever have been observed unto this day through the godly procurement of your father, may henceforth be of force, strength & virtue: & that hereafter there may rise no molestation unto us about those things, that you suffer us not to be banished our churches: but that bishops may be resiant with their flock: that they may enjoy peace & tranquillity for prayers & devout service of God: that they may pray continewally for the preservation of your health, your empire, and prosperous estate, the which God of his goodness long continue. Our legates will inform you of the subscriptions & the bishop's names: they are also of learning sufficient, to let you understand by testimonies of holy Scripture, all the circumstances of the decrees.  
These things the council wrote & sent unto the Emperor by certain bishops. but Vrsacius & Valens preventing their coming, reviled & discredited the council with the emperor, showing unto him a patched form of faith, which they had brought in their pocket: the Emperor in so much he was afore time infected with the Arian opinion, began wonderfully to stomach the council. & to advance into honour & estimation Vrsacius & Valens. Wherefore the bishop's that were sent by the council waited very long about his court, yet could they get no answer of him. At length by other messengers the Emperor wrote unto the council in this manner.  
The epistle of Constantius unto the council assembled at Ariminum.  
Constantius the mighty and triumphant Augustus, unto all the Bishops assembled at Ariminum sendeth greeting. Although it is not unknown unto your holiness, that we have always great care and consideration of the divine, the reverend, and sacred religion of Christ: yet had we as yet no leisure to talk with the twenty Bishops, whom your wisdoms sent in embassy unto us. For we have hitherto been wholly occupied about the expedition we made against the Barbarians. And requisite it is (as you know very well) for him that will deal in matters of religion, to be void of all care and troublesome affairs. Therefore we have willed the Bishops to wait for our coming at Adrianopolis, so that when we have rightly disposed the common affairs of the public weal, we may then give care and weigh diligently afterwards such things as they shall lay before us. In the mean while let it not grieve your wisdoms to expect their return, that after their departure hence and the bringing of our answer unto you, ye may finish and conclude such things as shallbe for the use and furtherance of the Catholic Church. When the Bishops had received these letters, they wrote back again unto the Emperor in this sort. We have received your majesties gracious letters (most godly Emperor) 
The rescript of the council held at Arimino unto the Emperor Constantius.  whereby we gather you had not sufficient leisure (by reason of the necessary business of the common weal) to give our legates the hearing: moreover that you give us in charge to wait for their return, until that your highness of your wisdom hath deeply weighed the things we have decreed and laid down agreeably unto the canons and constitutions of our ancestors. But now by these our letters we protest and assure your majesty, that we will in no wise shrink from our sentence and determination. We have also charged and enjoined our legates the same. Wherefore we humbly beseech you, of our wonted clemency to vouchsafe the reading of these our simple letters, and to take in good part such things as we have enjoined our legates. Your clemency moreover knoweth as well as we, how heavy and how lamentable a case it is, so many churches in the time of this your most blessed reign, to be bereaved of their Bishops. And therefore we are humbly to crave again and again (most holy Emperor) that before the sharp and nipping season of winter (if it so seem good unto your highness) you will licence us to return home unto our Churches, to the end we may pour out together with the people our accustomed prayers unto God the father Almighty and to our Lord and Saviour Christ, his only begotten son, for prosperous estate of your reign, even as we have accustomed in times past, and yet cease not to do.  
After they had written thus and continued there a while longer, when as the emperor vouchsafed not to answer them, every one returned to his own home. The Emperor because he had purposed with himself to sow the Arian opinion throughout every Church, & endeavoured with might and main every where to prefer the same, took hereby occasion at the Bishop's return, to bring about his heinous offence: and said, that in contempt, and despite of him, contrary to his will they had dissolved the council. Wherefore he gave Vrsacius authority, freely at his pleasure to practise all mischief against the Churches of God: and commanded him moreover, to send into the Churches of Italy the form of faith that was read in the council of Ariminum: and such as would not subscribe unto the same should be deposed, and others placed in their rooms. First of all Liberius Bishop of Rome, as soon as he 
Liberius b. of Rome exiled. Felix b of Rome an Arian.  denied his hand thereunto, was exiled by Vrsacius: and Felix Deacon of the Church of Rome, addicted unto the Arian opinion, was of the same Vrsacius by main force and violence preferred to the bishopric. Wherefore all the Western parts of the world by reason of these new devices, were at great discord and tumults, while that some were by force deposed and sent to exile, some other substituted in their rooms, these things were wrought by virtue of the emperors edicts sent into the West countries. Liberius not long after was called home from exile, recovered his bishopric 
Liberius b. of Rome restored again.  again, because that the people of Rome was on an uproar, and thrust Felix out of the Church, so that the Emperor was constrained against his will to agree thereunto. Vrsacius having played such pranks in Italy as pleased him best, took his journey into the East, and got 
The council of Nice in Thracia, call  him to the city of Nice in Thracia. There, after he had continued a long while, he called a council, and went about to ratify the form of faith that was read at Ariminum, and translated (as I said before) into the greek tongue: to publish and set forth the same with glorious titles as agreed upon by a general council, calling it the Nicene faith, to the intent that thereby, in using the name of Nice he might snare the ignorant, the rude and simple people. For they thought verily that it was the same form of faith, which of old was confirmed at Nice a city of Bythinia, but their forged pretence was no long furtherance unto them. For in a short while after their treachery was revealed, and the authors thereof derided for their labour. So far of such things as were done in the West.   

CAP. XXX. 
Cap. 38. in the Greek.   
The cruelty of Macedonius the Arian, and tumults raised by him at Constantinople and elsewhere.  
Now that we have sufficiently discoursed of the West Churches, let us turn our talk and direct our pen into the East, and there first begin with the Arians: The Arian Bishops being puffed up with pride and confidence they put in the emperors edicts, presumed more boldly to bring their purposes to effect, but in what sort they summoned the council I will afterwards declare, when that first I have run over their lewd practices before the council. Acaius & Patrophilus as soon as they had deposed Maximus bishop of jerusalem, placed Cyrillus 
Cyrillus b. of jerusalem an Arian. The heinous practices of Macedonius the Arian.  in his room. Macedonius went about utterly to overthrow the countries & bordering cities of Constantinople, using his servants & ministers as fit instruments to the defacing of the church of God. he made Eleusius bishop of Cyzicum: Marathonius' bishop of Nicomedia, who afore time had been deacon under Macedonius himself, & very careful about the affairs of men & women, that were addicted unto monastical & solitary life. But now hear how Macedonius went about to overchrow the countries & city's within the province of Constantinople. This man, aspiring (as I said before) unto the bishopric, plagued infinitely such as were determined to persevere in the opinion contrary to his, & thrust out of the church not only such as in the council seemed to vary from him, but also the novatians (for he knew of surety that they embraced the creed containing the clause of one substance) & cruelly tormented them. Agelius their bishop was feign to fly away for to save his life. Many excellent & notable men were then apprehended, and grievously plagued, because they refused to be partakers of their communion: yea after torments they were constrained by force to communicate with them. for they stretched wide open and gagged their mouths, they popped in the mysteries: such as were thus handled took it far more grievous than all the other torments. they trailed women & children by main force into their communion. if any refused or gainsaid their doings, immediately they were scourged, after stripes imprisoned, and in the end compelled to endure more bitter torments. Whereof I will allege one or two examples, whereby the woodness and cruelty both of Macedonius, and also of others, who at that time were renowned and famous for such lewd feats, may evidently appear unto the whole world. Of the women that denied to 
The cruelty of the Arian heretics.  communicate with them, some were laid along in chests and at the lids, their breasts sawed of: some other had their paps burned with searing irons glowing hot, and with eggs laid thereunto that were roasted so hard, that they scalded for heat. These new kind of torments never heard of before among Pagans & Ethnics were practised of these men which professed christianity. These things I myself have heard Auxanon (of whom I spoke in my first book) report, being a very old man: who though he was a priest of the Novatian Church, yet suffered he very much of the Arians, before he had entered into orders. He reported how that together with Alexander Paphlagon, who led a very straight and severe kind of life, (after the same sort with him) he was imprisoned, scourged and endured many torments: that Alexander after the grievous lashes of the whip died in prison, and was buried nigh the sea shore on the right hand as ye go to Byzantium haven, called Ceras, by interpretation an horn, where there is a Novatian Church bearing the name of Alexander. They destroyed at the commandment of Macedonius not only other Churches in other cities, but also the Novatian Church within the city of Constantinople, nigh the sign of the stork. but why I made mention of this severally, at this time, as I heard with mine own ears of Auxanon an old graybearde: now I am about to declare. By the commandment of 
A law against the churches of God, made by Arians.  the Emperor, and the cruelty of Macedonius, it was proclaimed that the churches of such as embraced the creed containing the clause of one substance should be thrown down, even to the foundations. this law being joined with the violence of Macedonius proceeded to the overthrow also of this church such as were appointed to bring these feats to pass, busily occupied their brains and promptly dispatched them. I can not choose but greatly marvel at the Novatian sect, to see what singular affection they bore unto their Church: and what charitable mind such as then were deposed by the Arians, but now enjoy their Churches in peace, showed towards them. For as soon as the commissioners for the suppressing of Churches had given the onsett, immediately a great number of novatians, and divers others which maintained the doctrine of one substance, pulled down that Church, removed it to an other place, and there erected it again. The place is situate right over against the city, and at this day called Sycae, it is the thirteenth portion of the province of Constantinople. The church was removed in a very short space, by reason that so great a multitude of people with great good will and promptness of mind set to their helping hands. for one carried the tiles, an other the stones, the third the timber, others conveyed other stuff into Sycae. The women also and the children were a furtherance to the building, for they thought their prayers would be the sooner heard, and to profit themselves very much, in that they employed their labour and industry to the consecration of building unto the Lord. In that sort the Church of the novatians was translated to Sycae, but after that, Constantius being dead, julianus the Emperor commanded that the place where the Church aforetime had been builded, should be given to the novatians. The people again, in such sort as before, went about the building of the Church, and the translating of the stuff into the place where it stood at the first, and being builded far more gorgeous than it was at the first, they called it after the name of the resurrection. That Church (as I said before) was the third time builded in the reign of julianus. At that time both the true catholics and the novatians were a like handled. And because the true christians abhorred the temples where the Arians frequented, they resorted together with the novatians unto three other Churches (for the novatians had so many Churches permitted them in that city,) and there they devoutly served God together: little there was to the contrary but that they had been linked together in the bond of unity and concord, had the novatians not refused to retain their old mind, from the which they had fallen. But as touching other matters each embraced other, with such singular affection & entire love, that one was ready to hazard his life for the other. They were molested together not only at Constantinople, but also in other cities and provinces. In a while after Eleusius who lately had been placed Bishop of Cyzicum, imitating the steps of Macedonius, 
Eleusius a cruel Arian Bishop. Macedonius an Arian & a great murderer of the true Christians.  armed himself against the Christians, afflicted them every where & tormented them grievously: he made the Novatian Church which was at Cyzicum even with the ground: and Macedonius gave the last stroke and final conclusion to the heinous offences which he committed. For understanding that there were many both at Paphlagonia and Mantinium of the Novatian opinion, which could by no means commodiously be removed by Ecclesiastical authority: he procured that four bands of soldiers at the emperors commandment should be sent into Paphlagonia, to the end the inhabitants might be terrified with the great show of glistering armour, and thereby brought to embrace the Arian heresy. But such as inhabited Mantinium, being kindled with an earnest zeal towards Christian religion, went against the soldiers with cheerful minds and valiant courage: after they had mustered together a great host, they all marched forwards to battle: some had taken in their hand long hedging bills, some axes, some other met by chance with rusty armour. When they joined together and came to handygriping, many of the Paphlagonians were beaten down, the soldiers (few only excepted) were slain every one. Although there be many of the Paphlagonians which presently can report the same, yet have I heard it of a certain husbandman of Paphlagonia, who had been present himself at the skirmish and borne away many blows. And though Macedonius had wrought many such notable feats (as he thought) in the behalf of religion, where slaughter, and battle, and bondage and civil dissensions fell out: yet that heinous offence of his procured unto him and that most justly, great hatred, not only among them which then bore away incurable wounds (he being the cause thereof) but also among his own familiar and dear friends, so that the emperor also had him in dispel azure and alienated his mind from him, partly for this thing, and partly for an other cause, which was as followeth. He went about to pull down the temple where the tomb of the Emperor Constantine lay, and put the people which prayed within, and served God devoutly in great fear of their lives. Macedonius had purposed to translate the emperors bones, lest the tomb with the falling of the temple should break, and deface the monument. The people understanding of this withstood 
The translation of bones and relics is forbidden as an unlawful thing by the true christians, but the Arians did practise it  his enterprise, affirming it a thing unlawful to translate the emperors bones, that it was in manner nothing else but the digging of him up again, out of his grave. The people was divided into two parts: the one judged the dead carcase in no wise to be injuried with removing: the other thought that wicked offence might lawfully be done. They which maintained the faith of one substance with general consent resisted the deed: but Macedonius making no account of the gainsayers, translated the carcase into the church where Acacius the martyr had been buried. This was no sooner done, but the multitude of the contrary side ran thither in all the haste, they set themselves one against the other, & without any delay they went together by the ears. so great a slaughter was committed, that the body of the Church was afloat with streams of blood, and yet not only there, but also from the Church porch unto the street, the way was all blood and dead carcases crossing one an other. When the Emperor understood of this woeful and lamentable case, he was wonderfully incensed against Macedonius, partly for that he murdered so many men, and partly also that he durst presume without his consent to translate his father's bones. After that he had committed the government of the western dominions unto julian (whom lately he had made Caesar) he returned into the East. but how Macedonius in a short while after, was deprived of his bishopric, and received so small a punishment for so great an offence, I will declare in an other place.   

CAP. XXXI. 
Cap. 39 in the Greek.   
Of the council held at Seleucia a city of Isauria.  
Now I begin to discourse of the other council resembling the council of Ariminum, 
The council of Seleucia held Anno Domi. 363.  summoned also by the emperors edict in the East. Although it pleased him at the first that the Bishops should meet at Nicomedia in Bythinia: yet the great earthquake which shook the country and overthrew Nicomedia, was a let so that they could not assemble there. This came to pass in the consulship of Tatianus and Cerealius the eight and twentieth of August. They consulted for to remove the council into the city of Nice which was not far of, but altering their sentence they appointed to meet at Tarsus a city of Cilicia. neither yet could they all agree upon that, and therefore they assemble at Seleucia a city of Isauria called Rough. These things were done in one and the same year, when Eusebius & Hypatius were Consuls. The number of Bishops which met there was a hundred and threescore. There was also with them one Leônas a man of great authority & fame in the emperors court: in whose hearing it was 
Leônas.  commanded by the emperors edict they should reason of the faith. Lauricius also, captain of the 
Lauricius.  garrison in Isauria, was commanded to supply and minister unto the Bishops, whatsoever they wanted. The bishops being met together the eight and twentieth of September disputed to & fro, their disputation was laid down in writing by public notaries, for there were scriveners present of swift penning & great exercise, ready for to note their objections, resolutions, & what other thing soever was uttered. All which things are at large set forth in the book of Sabinus, entitled the collection of councils where the studious Reader may peruse them at his pleasure: but I of my part will therefore run over briefly the chief points thereof. The first day of their assembly, Leônas commanded, that every one should freely propose what pleased him best. but they that were present affirmed it was not lawful, to call any thing into question before they came whose presence was required in the council. For Macedonius Bishop of Constantinople, Basilius bishop of Ancyra & sundry others were looked for of the council: who mistrusting their cause & suspecting they should be accused of heinous crimes, absented themselves of set purpose. Macedonius pleaded sickness 
The Arians absent themselves with excuses.  for himself: Patrophilus, that he was sandblinde, troubled with dropping & blear eyes: and by reason of the aforesaid causes that of necessity they were constrained to stay in the suburbs of Seleucia the rest alleged other causes of their absence. And when Leônas said they might propose questions for all they were absent: the Bishops answered, that it was not meet any thing should be reasoned of, before they had first diligently examined the lives and conversation of such as were accused. for Cyrillus bishop of jerusalem, Eustathius bishop of Sebastia in Armenia, and divers others had heinous crimes laid to their charge. Wherefore there was great contention between them that were present whilst that the one part would first examine their lives, the other part reason and question of the faith. The doubtful and dark sentence of the Emperor was cause of that hurlyburly. For the letters which he wrote unto the council commanded one while one thing, an other while an other thing first to be handled. The variance that rose among them that were present so divided them, that it ministered occasion unto the council of Seleucia to part themselves into two factions: unto the one side there cleaved Acacius Bishop of Caesarea in Palaestina, Georgius Bishop of Alexandria, Vrsacius Bishop of Tyrus, Eudoxius bishop of Antioch together with thirty others: of the other side there were Georgius Bishop of Laodicea in Syria, Sophronius Bishop of Pompeiopolis in Paphlagoma, Eleusius Bishop of Cyzicum, together with many others. When that that side prevailed which first would have had them reason of the faith: the Complices of Acacius motioned that the Nicene creed should be abrogated and that a new form of faith was to be laid down: the contrary part (being more in number) approved all other things of the council of Nice, the clause of one substance only laid aside. And when as they had thus brawled among themselves from morning to night, at length Silvanus' Bishop of Tarsus cried out among them, that it was not their part to lay down a new form of faith, but to retain unviolably that which was decided at Antioch, at the dedication of the Church. He had no sooner spoken, but the confederates of Acacius rose up and got them away: the other side bring forth the creed concluded upon at Antioch, they read it, and immediately the council was dissolved. The day after, meeting together at the Church of Seleucia, they bar the doors, and ratify with their subscriptions the form of faith that was read the day before. In their steed which were absent, their readers and Deacons subscribed, for they had signified before, that they would by their Deputies approve the aforesaid creed.   

CAP. XXXII. 
Cap. 40. in the Greek.   
How that Acacius of Caesarea rehearsed an other creed in the council of Seleucia: also how that he and his complices after the emperors return out of the west met at Constantinople and procured the council of Ariminum to be ratified adding thereunto of their own.  
ACacius and his complices found great fault with the canons of that council, because they subscribed when the Church doors were shut. for (saith Acacius) the things which are done in huckermucker, as they ought not to be approved, so are they not void of suspicion. This he said because he carried in his pocket an other form of faith ready to be offered up. he read it in the presence of Lauricius and Leônas that were noble men: and bent his whole might to have only the same confirmed. these things were done the second day of the council, and besides nothing. The third day Leônas went about to call both parts together, at what time Macedonius Bishop of Constantinoplen, and Basilius Bishop of Ancyra were present. When both these men met together and presented themselves, to weet of the contrary side unto Acacius, his consederats would not show their faces in the council, but said that it was requisite they should be banished the assembly, who of late had been deposed, and then also were accused. After much ado when this side had the upper hand, they that were accused left the council, in whose rooms Acacius together with his company succeeded. Then Leônas stood up and said that Acacius had presented unto him a book: yet knew they not that it was a form of faith, which confuted sometimes privily, sometimes openly and plainly the opinion of the contrary side. When that all made silence and gave diligent ear, thinking nothing less than that it had been a form of faith: at length, Acacius read his creed or faith, with a certain preface written before it as followeth: We which by the emperors edict met yesterday, that is the fift of the kalends of October at 
A certain protestation of Arian Bishops where unto they annexed their creed.  Seleucia in Isauria, have laboured with all might possible to continue unity & agreement in the church of God: to dispute & reason of the faith, according unto the sacred testimonies of the Prophets & evangelists, with modest & quiet minds, as the most virtuous Emperor Constantius hath given us in charge: & to conclude nothing for canons of the Church which might be found contrary to holy Scripture. but seeing there were such kind of men at the council, who railed at some: shut up some others mouths: forbade these to speak: excluded the other from their company: joined with them out of divers provinces certain deposed & expulsed persons & entertained them contrary to the old canon of the church: the council (as Lauricius the most valiant captain saw, more is the pity, with his own eyes) was all set on tumult & grievous dissension. We have spoken these things to this end, that you may understand we reject not the form of faith that was published & confirmed in the dedication at Antioch: but we bring forth the same presently, sithence that we know for surety that the fathers then agreed upon this controversy which concerned the faith. but in as much as the clauses of unity in substance, & equality in substance, disquieted the minds of sundry men, not only in times past, but also at this present, so that now also such as affirm the son to be unequal to the father are said to be authors of novelty: therefore have we laid aside the clauses of unity and equality in substance, as words not agreeing with holy Scripture: also we accurse the clause of unaequalitie, and hold all the patrons and favourers thereof for excommunicated persons. We confess plainly the likeness the son hath with the father, imitating the Apostle where he saith of the son, who is the image of the invisible God. We protest therefore and believe in one God, the father almighty 
Acacius creed an Arian bishop.  maker of heaven & earth, of visible and invisible things. We believe also in his son our Lord jesus Christ, begotten of him before all world's without affection, God the word, of the only begotten God: the light, the life, the truth, the wisdom: by whom all things were made both in heaven and in earth, be they visible or invisible. We believe that he in the latter days took flesh of the blessed virgin Mary, to the end he might take away the sins of the world: that he was made man, that he suffered for our sins: that he rose again, ascended into the heavens, sitteth at the right hand of the father, and that he shall come again with glory to judge both the quick and the dead. We believe also in the holy Ghost, whom our Lord and Saviour called the comforter, promising after his departure to send him to his disciples, whom also he hath sent: by whom he sanctifieth the faithful in the Church, and such as are baptised in the name of the father, and of the son, and of the holy Ghost. all those that besides this faith shall publish any other, we do excommunicate out of the holy and Catholic Church. This was Acacius creed, whereunto both he and his complices (as many in number as I reported before) subscribed. The creed being read, Sophronius Bishop of Pompeiopolis in Paphlagoma, stood up and spanke against it in this manner, for I will use his own words: If that the new devices and daily invention of your brain, be laid down 
The words of Sophronius unto the Arians.  for creeds: it can not otherwise fall out, but that shortly, we shall be found without one grain of faith. These as I have learned were the words of Sophronius. In my opinion if that his ancestors and such as lived then with him, had so settled their minds as touching the Nicene council, all this stir and tumults had quite been taken away, all this hurlyburly, this rash and unadvised sedition had never reigned in the Church. but to what pass these things are now come, let them judge that can better discern and give sentence thereof. When they had reasoned toe and fro of this matter, and of them that were accused, and brawled together a long while, at length the council broke up. The fourth day they assemble again, and a fresh they chide one with an other. In circumstance of talk Acacius gave forth this verditt as followeth: If the Nicene creed was once altered of old, and afterwards often, what can you say to the contrary, but that presently a new form of faith without any prejudice at all, may be established of us? whereunto Eleusius made answer: We are not now come to this assembly for to learn that which we learned before: neither to receive the faith which we have not received before: but to walk in the faith of our forefathers, and not to fall from the same unto our lives end. This was Eleusius answer unto Acacius, calling the creed of Antioch, the faith of the fathers. but a man may here reply and say thus: How O Eleusius callest thou 
The reply of Socrates in the name of the indifferent reader.  such as assembled together at Antioch, fathers: and yet deniest their ancestors to be fathers? for the Bishops of Nice and the establishers of one substance, ought more properly to be called fathers, partly for that they were more ancient, and partly also because that the Bishops assembled together at Antioch were consecrated and promoted by them unto the reverend office of priesthood. If that the Bishops which assembled at Antioch were found to be such as cut their father's throats, these men of their progeny, without good advisement do tread the trace of murderers. And how (I beseech you) do they allow of their electing and laying on of hands, as sufficient and lawful, when as they cancel their faith, and abrogate their canons for unperfect and corrupt doctrine? If they had not the holy Ghost, which lighteth upon every one that entereth into holy orders: these men received not the function of priesthood. for how could they receive of them which had it not to give? these things in my opinion may very well be urged against Eleusius. Again there rose an other controversy among them for when as the complices of Acacius had affirmed in the creed read before them, that the son of God was like unto the father, they demand wherein the son was like unto the father? Acacius maketh answer: 
By this answer of Acacius we may see the double dealing of the Arians, how under fair & smooth words they cloaked the poison of their heretical doctrine.  that the son was like unto the father not in substance, but only in will and mind. but they on the contrary side affirmed plainly that he was in substance like unto the father. they reasoned all that day of this question. Acacius being sufficiently confuted, when they demanded of him the reason why in his books he had written and avouched the son in all things to be like the father: and now denied that the son was of one substance with the father? made this answer: No man that ever was either of old time, or of late days, is wont to be tried by the books which he wrote. After they had diligently sifted out this question of both sides, and could not agree thereupon, Leônas rose up and dissolved the council, this was the end of the council which was held at Seleucia. The next day after, when they made suit for the proroging of the council, he would not sit with them again, but told them flatly, that the Emperor had sent him to be present at an uniform and peaceable council, but in so much that diverse of them be at discord and debate among themselves, I can not away (saith he) with your company. Go your ways therefore, dally and brawl ye at home in your own Churches. This being done, the conspiracy of Acacius supposing now they had got their desired excuse, absented themselves and would not show their faces again before the council. The other side met again at the Church, and cited Acacius with his company to appear before them for to decide Cyrillus matter who was Bishop of jerusalem. Here we have to learn that 
Cyrillus b of jerusalem was an Arian and deposed for some heinous crimes.  this Cyrillus had been accused before, (why I am not able to say) and deposed from his bishopric, often called to purge himself, and to have absented himself the whole space of two years, thinking thereby to escape and the crime to be forgotten. As soon as he was deposed he sent an appellation in writing unto the deposers, appealing from them unto the judges of the higher court. Constantius the Emperor admitted his appellation. Cyrillus was he that first of all and alone gave forth a precedent prejudicial unto the practice of the ecclesiastical canon, as if the matter had been decided before lay judges. At length he came to Seleucia for to have his cause heard, and therefore the Bishops sent for Acacius and his company, to the end they might not only hear Cyrillus cause, but also examine such as were accused and had fled unto the faction of Acacius. but in the end when they had oft cited them and they appeared not: they deposed Acacius himself, also Georgius Bishop of Alexandria, Vrsacius Bishop of Tyrus, Theodorus Bishop 
Acacius an Arian with his company deposed.  of Chaeretapon a city of Phrygia, Theodosius Bishop of Philadelphia in Lydia, Euagrius Bishop of the isle Mitylene, Leontius Bishop of Tripoli in Lydia, and Eudoxius who first had been Bishop of Germanicia, and afterwards crept by wiles into the bishopric of Antioch in Syria, last of all they deposed Patrophilus for disobedience and stubborn behaviour. Dorotheus the Priest had accused him, they cited him, but he appeared not. These only were deposed. They proceeded further & excommunicated Asterius, Eusebius, Abgarus, Basilicus, Philus, Philedius, Euthychius, magnus, and Eustathius, and decreed they should remain in that state until they had answered for themselves and cleared them of the crimes laid to their charge. When they had brought these things to this pass, and sent letters unto the Churches of such as were deposed, certifying them what they had decreed in their behalf: they ordain Amanus bishop of Antioch in Eudoxius room, whom the faction of Acacius apprehended and delivered to the hands of Leônas and Lauricius, they forthwith send him to exile. This being done the bishops which ordained Anianus, made a long plea, and discoursed at large before Leônas and Lauricius against Acacius & his confederacy, where they signified in plain words, what extreme wrong the censure & sentence of the council sustained. but when as they prevailed nothing, they took their voyage into Constantinople for to certify the Emperor what they had decided in the council. 
* Cap. 41. in the greek.  The Emperor was then come thither from the west, & had taken away the office of proconsulship, & in steed thereof ordained at Constantinople a certain government the which he endowed with the title of honour: but Acacius had prevented them & laid grievous accusations to their charge before the emperor, persuading him that their form of faith was in no wise to be admitted. Wherefore the emperor being grievously incensed against them, determined to cut them of: he made a law, that as many as were Magistrates & bare office in the common wealth should be brought back again to embrace a populare & private kind of life. for of the bishops some were called to govern the common wealth: some were Senators 
The Bishops than were Magistrates & of great authority in the common wealth.  and counsellors: some other were Precedents & Lieutenants of provinces. While this stir reigned, Acacius and his complices remained at Constantinople, & calling unto them the bishop's of Bythinia they held there an other council. They were all fifty in number, Maris also Bishop of Chalcedon came unto them: they confirmed the form of faith that was read at Ariminum, at whose beginning and title, the Consuls were written. I would think it a superfluous thing to repeat the same here, had they not added thereunto of their own: but in so much they have written and annexed something of their own brain, it is requisite that we rehearse it again. They wrote 
An Arian Creed read at Arimino & no we confirmed by the Arian Bishops in the council held at Constantinople Anno Dom. 364.  as followeth: We believe in one God, the father almighty, of whom are all things: & in the only begotten son of God, begotten of the father before all worlds & before all begining: by whom all things were made both visible & invisible: the one only begotten, begotten of the father alone: God of God, like unto the father which begat him, according unto the Scriptures: whose generation (as holy Scripture doth witness) no man knoweth but the father alone which begat him. This only begotten son of God we know to have been sent from the father, to have come down from heaven as it is written: to have been conversant with his disciples: & after the accomplishing of his message according unto the will of his father to have been crucified, dead, & buried: to have descended into hell at whose presence the infernal power trembled: to have risen again the third day from the dead, & again to have accompanied his disciples: & after forty days were expired to have been taken up into heaven, where he sittteth at the right hand of the father & shall come at the general resurrection with the glory of the father, to reward every one according unto his works. and we believe in the holy ghost, whom the only begotten son of God himself, our Lord & God promised to send mankind a comforter, as it is written, the spirit of truth, whom also he sent after his assumption into heaven. The clause of substance being of divers simply laid down, because the ignorant people understood it not, gave great occasion of offence. It seemed good therefore, in as much as there was no mention thereof in holy scripture quite to take it away, & henceforth not to reason thereof, because the word of God hath no where remembered the substance of the father & of the son. For the substance or subsistencie of the father, of the son, & of the holy ghost may not be once named or reasoned of. we therefore as we are taught by holy scripture do affirm, that the son is like the father. All heresies whatsoever, either heretofore condemned, or lately sprung up, if they be found contrary to this faith, let them be held for accursed. These things as you see were then decreed at Constantinople. 
The number of the creeds when, and where & by whom they were made.  Now having at length run over the confuse multitude of Creeds & forms of faith, let us once again briefly repeat the number of them. After the Creed that was laid down by the Nicene council, the Bishops framed two others at Antioch when they assembled to the dedication of the church: the third was made in France of the bishops which were with Narcissus, & exhibited unto the Emperor Constantine: the fourth was sent by Eudoxius unto the Bishops throughout Italy. Three were published in writing at Sirmium, where of one being gloriously entitled with the names of Consuls, was red at Ariminum. The eight was set forth at Seleucia & procured to be red by the complices of Acacius. The ninth was given abroad with additions at Constantinople, 
ulphilas Bishop of the goths became an Arian in his later days.  there was thereunto annexed that thenceforth there should be no mention made of the substance of subsistency of God. Whereunto ulphilas Bishop of the Gotthes' than first of all subscribed. For unto that time he embraced the faith established by the council of Nice, and was an earnest follower of Theophilus steps, Bishop of the goths, who had been at the Nicene council & subscribed unto the Creed. But of these things thus much.   

CAP. XXXIII.  
How that after Macedonius was deposed, Eudoxius was made Bishop of 
Cap. 42. in the greek.  Constantinople: and of Eustathius Bishop of Sebastia.  
ACacius & Eudoxius together with their faction made foul tumults & great stir at Constantinople, fully purposing to remove from their bishoprics some of the contrary side. And here also we may not pass over with silence, how that both parts invented causes of deprivation not for piety & religion sake, but of private malice & quarrelous spite: for though they varied in the faith, yet in deposing one an other they charged not each other with their belief: but such as were of Acacius side, took the emperors displeasure (who purposed among divers other to revenge him of Macedonius) as a fit occasion, & first they depose Macedonius from his bishopric, partly for that he had been the cause of great slaughter, & partly also because he admitted into the communion a certain deacon that was taken in adultery. They removed Eleusius Bishop of Cyzicum for baptizing one Heraclius a sacrificing priest of Hercules at Tyrus who was known to be a great conjuror & preferring him to the order of deaconship: they deprived Basilius otherwise called Basilas, who was made Bishop of Ancyra in Marcellus room, for that he cruelly tormented & imprisoned a certain man, for because he forged slanders & discredited divers persons, and lastly for molesting the quiet estate of the churches in africa by his epistles: they suspended Dracontius for leaving Gallacia & removing to Pergamus: they displaced moreover Neonas Bishop of Seleucia where the council was held: Sophronius bishop of Pompeiopolis in Paphlagonia: Elpidius bishop of Satalum in Macedonia: Cyrillus Bishop of serusalem & many more, for sundry other causes. 
* Cap. 43. in the Greek. Eustathius was not suffered to speak for himself, his faults were so heinous and so well known.  Neither had Eustathius Bishop of Sebastia in Armenia licence permitted him, for to purge himself, because that a little before he had been deposed by Eulavius his own natural father, who was Bishop of Caesarea in Cappadocia, for appareling himself in such weed as was not decent for the dignity & order of priesthood. In this Eustathius room, Meletuis (of whom I mind hereafter to speak) was made Bishop. Moreover Eustathius was afterwards condemned by the council held at Gangra that was summoned for the hearing of his matters, because that after his former deposition in the council of Caesarea, he had attempted many things, contrary to the canons & customs of the church. He forbade marriage & set forth precepts of abstuence. He parted asunder divers that were coupled together in wedlock, & persuaded such as refrained the churches & public assembly, to raise conventicles & brotherhood in their private houses. He took servants from their masters under colour of religion. He himself used the Philosopher's habit & constrained his followers to use a strange kind of Attire. He caused the women to be shaven. He forbade the accustomed & prescribed fasting days, & commanded abstinence on the sundays. He aborted the prayers that were made in married men's houses. He detested the offering and the communion of the married priest, who when he was a lay man had lawfully coupled himself in the bond of wedlock. This Eustathius when he had taught and set abroach these and many other such lewd precepts, was (as I said before deposed by the council held at Gangra in Paphlagonia, and his doctrine accursed. But these things were done a good while after. When that Macedonius about the time was removed, Eudoxius supposing the seae of Antioch, to be far inferior unto the Bishopric of Constantinople, was proclaimed Bishop of Constantinople by Acacius & his adherents, who made laws & put them in practice contrary to their own former decrees. For after the deposition of Dracontius they made Eudo xius Bishop of Constantinople who now the second time had translated himself from one seae unto an other, & in so doing they were found far contrary to themselves. After this they ratify the form of faith that was read at Ariminum together with the additions and glosses as a very absolute thing, & send it abroad into the whole world, commanding that whosoever refused to subscribe unto the same, should, by virtue of the emperors proclamation be condemned to perpetual banishment. They signified this their purpose unto many of the Cast churches, which maintained that same heretical opinion with them & to Patrophilus Bishop of Scythopolis, who from the council of Seleucia got him strait to his own city. When Eudoxius was settled Bishop of the noble city of Constantinople, the great church calied after the name of wisdom was honoured w the solemn feast of dedication, in the tenth Consulship of Constantius, the third of lulianus Caesar & the fifteneth day of the month of February. Eudoxius being stalled in his seat gave this out for the first sentence 
The wicked & skoffinge sentence of Eudoxius.  which at this day is riff in every man's mouth: the son is religious, the father irreligious. wherefore when tumult and sedition rose by occasion of these words: let this saying (saith he) nothing grieve you at all, for the father is irreligious in that he worshippeth none: the son is religious in that he worshippeth the father. When he had thus interpreted his mind, the contentious multitude quieted themselves and in steed of the hurlyburly the whole church was set on laughter. His fond saying unto this day is counted a famous jest. The authors of error and schisine occupying their brain about such trifling quirks, about such fond and frivolous words, have broken asunder the bond of unity and concord retained in the church of God. The council held at Constantinople had such an end as I have showed before.   

CAP. XXXIIII. 
Ca 44. in the Greek.   
Of Meletius Bishop of Antioch.  
Now it remaineth that according unto our former promise, we say somewhat of Meletius. This man after the deposition of Eustathius (as I said before) was first chosen Bishop of Sebastia in Armenia, afterwards was he taken thence and translated to the bishopric of Beroea a city of Syria. After he had been at the council of Seleucia, and subscribed unto the form of faith which the faction of Acacius had framed and exhibited unto the council, immediately be returned to Beroea, the Antiochians after the summoning of the council at Constantinople, understanding for certain that eudoxus had made light of their church, & for greater lucre crept unto the Bishopric of Constantinople, sent to Beroea for Meletius and made him Bishop of Antioch. He in a 
Meletius was after Eudoxius Bishop of Antioch, he was by the Emperor deposed for maintaining the Nicene creed against the Arians & Euzoius placed in his room.  good while after his coming, meddled not with high matters and mysteries of faith, but delivered only unto his auditors such things as concerned manners, good life and godly conversation: yet in countinewance of time he expounded them the faith and the clause of one substance. The Emperor hearing of this, commanded him to exile and gave charge that Euzoius (who afore time had been deposed together with Arius) should be stalled Bishop of Antioch. But such as bore good will and great affection unto Meletius (laying aside for altogether the Arian opinion and confederacy begannne to meet privately and had their particular conventicles: when as they which always had cleaved unto the faith of one substance refused their communion for two causes, partly for that Meletius had been made pricste by the Arians, and partly also for that his followers had been baptized of them. Thus the church of Antioch leaned unto that side which agreed with itself. But the Emperor hearing that the Persians had proclaimed war against the Romans got him in all the haste to Antioch.   

CAP. XXXV. 
Cap. 45. in the greek.   
Of the heresy of Macedonius.  
MAcedonius being banished the city of Constantinople and taking very impatiently the 
Of impatiency cometh heresy.  sentence pronounced against him, could by no means quiet himself but got him unto the contrary side, unto such as had deposed Acacius at Seleucia together with his complices: he dealt with Sophronius & Eleusius by messengers, that they should firmly addict themselves unto the form of faith set forth at Antioch, afterwards confirmed at Seleucia: he requested them earnestly to call it after that famous & renowned title, the faith of one substance. Wherefore there frequented unto him many of his familiars together with sundry others who after his name are now called Macedonians: there resorted unto him divers others also, who at the council of Seleucia were foes unto the faction of Acacius, who also at the beginning maintained, both publicly and privately the faith of one substance, but now tread the same under foot. This Macedonius 
The blasphemous opinion of the heretic Macedo nius. Marathonius' an old heretic.  though he affirmed that the son of God was like unto the father, as well in substance as in all other things: yet avouched he that the holy Ghost had not these titles of honour but termed him their servant or drudge. The report goeth that Macedonius was not the first founder of this blasphemous opinion, but Marathonius who long before his time had been Bishop of Nicomedia, and thereupon such as maintained that opinion to have been called Marathonians. Unto these men's company it was that Eustathius (who for the cause above specified left Sebastia) linked himself. When Macedonius denied that the holy Ghost was equal and partaker of the godhead which is in the blessed Trinity: Eustathius made answer, I of mine own part (saith he) do not mind to call the holy Ghost God, neither yet dare I presume to term him a creature. Wherefore such as embrace the faith of one substance do call these men Pneumatomâchous, by 
Pneumatomachot.  interpretation deadly foes unto the divinity of the holy Ghost. But how it cometh to pass that Hellespontus is full of these Macedonians I will discourse when fit occasion is ministered. The faction of Acacius endeavoured with all might, again to call a council at Antioch, for it repented them that they affirmed the son in all things to be like unto the father. Wherefore the 
The council of Antioch was held Anno Dom. 365 they confirm me the Arian opinion. The blasphemous opinion of the Arians.  year following in the consulship of Taurus and Florentius, they assemble together at Antioch in Syria, at what time Euzoius governed that church and the Emperor also abode there. Many of them after their meeting, call into question such things as they had decreed in times past: they affirm that the Clause of likeness by the Council of Ariminum, and the Council held at Constantinople, is quite to be abandoned and not once to be named again: they clock their opinion no longer, but pronounce with open mouth that the some was altogether unequal and unlike the father not only in substance but also in will, and also that he had his being (as Arius dreamt) of nothing. Such as then also were at Antioch of the sect of Aetius, entangled themselves in the snares of this pestilent opinion. Therefore besides that the Arians 
Anomoioi.  were called Anomoioi which signifieth that they affirmed the Son to be unlike the Father: they were of the Antiochians, who defended the faith Of one substance and then were divided for the foresaid cause of Meletius called Exoucoutioi, signifying they had affirmed the 
Exoucoutioi.  Son of God to have had his being of nothing. When they were demanded wherefore they constantly affirmed in their Creed that the Son was God of God, and now durst presume to say that he was unlike the father and had his being of nothing: they went about to blear their eyes with a ridiculous kind of fallacy. Whereas we affirmed (say they) the son to be God of God, we meant it in that sense as the Apostle wrote where he said, that all things were of God. Therefore the son is of God in as much as he is included in the word all. And for this cause we laid down in our Creeds the Clause: according unto the Scriptures. The author of this lewd and fond Gloss was Georgius Bishop of Laodicea, who being ignorant and unskilful in such kind of phrases, perceived not how Origen in times paste had plainly interpreted such figurative kind of speeches contained in the Epistles of Paul. The confederacy of Acacius though they were justly charged with captious and sopisticall dealing yet weighing neither the slander rising thereof, neither the sentence pronounced against them repeated there the form of faith, which they had rehearsed at Constantinople: this being done every one repaired to his own home. Georgius after his return to Alexandria (for there after the departure of Athmasius who then hid himself in some obscure place, he was placed Bishop) vexed very sore, and punished extremely such as were of the contrary opinion and 
Cyullus. Herenius. Heraclius. Hilarius. Cyrillus.  plagued the people of Alexandria which hated him as a toad. Herenius was chosen bishop of lerusalem in Cyrillus room. Whom Heraclius succeeded, after him Hilarius, after all Cyrillus returned to lerusalem and recovered the Bishopric again.   

CAP. XXXVI.  
Of both Apollinariuses the father, the son, and their heresy. 
Cap 46. in the Greek.   
ABout that time there sprang up a new heresy the occasion was as followeth. At Laodicea a cive of Syria there were two men, the father and the son of one name, for both was called Apollinarius, whereof the one I mean the father was a priest, the other, that is the son was a reader. Both were professors of humanity. The father caught grammar, the son Rhetoric. The father being borne at Alexandria, first kept school at Berytus, afterwards removing to Laodicea, he got him a wife, on whom he begat Apollinarius. They both flourished at Laodicea in the time of Epiphanius the sophist, and having great familiarity with him they were never seen out of his company. Theodotus Bishop of that seae, fearing greatly lest their familiarity with him should bring them from the faith, and so fall to embrace paganism, forbade them his company. They made no account of the Bishop's commandment, but kept still company with Epiphamus. In process of time Georgius the successor of Theodotus having oft assayed, and seeing he could by no means separate them from Epiphanius, excommunitated them both, hoping thereby with punishment to persuade them to the contrary. But the younger Apollinarius stomaching this dealing, put confidence in his painted figures of Rhetoric, and invented a new opinion, the which at this day after the name of the author is called the heresy of Apollinarius. 
impatiency causeth heresy.  Some do affirm that they fell not out with Georgius for the aforesaid cause, but for that they heard him preach strange and contradictory doctrine: affirming sometimes the son to be like unto the father as in the council of Seleucia, at other times maintaining the heresy of Arius, and so for trifling and light occasion to have fallen from the church. Whilst that no man gave ear unto them, they endeavoured to establish a new kind of doctrine: first they taught that Bod the word, took manhood according unto the order of incarnation without 
The heresy of Apollinarus.  soul: again recantinge the same, they affirmed he took soul, yet not the mind or reason (being the highest and chiefest part of the soul) but that God the word was shut up, included, and comprised in man, in place of the mind. Only in this they vary from the church which are called their followers, as for the Creed containing the clause Of one substance to be in the blessed Trinity, they steadfastly cleave unto it. But I will hear cease and differre the discourse of both these Apollinariuses until an other convenient place.   

CAP. XXXVII.  
Of the death of Constantius the Emperor.  
WHile the Emperor Constantius remained at Antioch julianus Caesar had much ado in France with many barbarous nations. After that he had got the upper hand the soldiers did so love him that they proclaimed him Emperor. Constantius hearing of this, was wonderfully troubled and disquieted in mind, so that the grief thereof cast him into a dangerous disease. Wherefore being first baptised of Euzoius, he made expedition to give him battle, And coming as far as Mopsus wells, between Cappadocia and Cilicia, by reason of the great thought and sorrow he conceived of his unlucky affairs, he fell into that senseless & heady sickness called Apoplexia, & thereof presently died, in the Consulship of Taurus & Florentius, the 
Constantius died Anno Dom. 365.  third day of Noucmber, the first year of the two hundredth, eighty, & fift Olympiad. Costatius lived five & forty years, he reigned thirty eight, that is thirteen together with his father, and five and twenty after his father's death. This second book compriseth the history of so many years.   
The end of the second book of the Ecclesiastical history of Socrates.   

THE third BOOK OF THE ECCLESIASTICAL HISTORY OF SOCRATES SCHOLASTICUS.  

CAP. I.  
Of julianus his lineage and bringing up: also how that being Emperor, he left Christian profession, and embraced paganism and gentility.  
WHen the Emperor Constantius had departed this life in the borders of Cilicia, the 
This second book compriseth the history of 2. years and 5. months during the reign of julian & jovinian the emperors ending Anno Dom. 368. julian succeeded Constantius An. Dom. 365. Constantius. Dalmatius. Constantius. Gallus. julianus.  third of November within the Consulship of Taurus & Florentius: lulianus the eleventh of December following, & the same Consulship, leaving the west parts of the world, came to Constantinople, & there was proclaimed Emperor. Now therefore in as much as I have determined with myself to discourse of this Emperor julian, a man passing eloquent, let none of his friends look at my hands for curious & lofty style, as though it behoved my pen to countervail the excellency of the person. But seeing our drift is otherwise bend namely for to deliver the posterity in writing the true histories of the church, we will follow according unto out former promise, a lowly & soft kind of phrase correspondent unto the capacity both of learned and unlearned readers. Wherefore entering to discourse of him we purpose to proceed in this order, after our preamble hath used a little digression, & fet a small compass, for to lay down his kindred, his nurture, & the manner how he attained unto the imperial crown, Constantinus the Emperor who changed the name of Byzantium, & termed it Constantinople, had two brethren of one father, but by divers mothers, the one was Dalmatius the other Costantius. Dalmatius had a son of his own name: Constatius also had two sons, Gallus & julianus. When as after the death of Constantinopls fosider, the younger Dalmatius had been slain of the soldiers: these orphans likewise bereaved of their natural father, escaped narrowly the unlucky success of Dalmatius, for they had been cut of & dispatched, had not sickness & diseases (as it was thought incurable) saved Gallus life & youthly age of eight year old preserved julianus alive, & kept him from the tyrant's claws. But after that the Emperor was appeased, & his fury withdrawn from raging against them, Gallus was trained up under schoolmasters at Ephesus in jonia, where their ancestors had left either of them great legacies. julianus also being come to the stature of a springal, gave himself to learning in the cathedral church of Constantinople, where was a free school, he went in simple & mean attire, & was taught of Macedonius 
Macedonius the Eunuch. Nicocles the Laconian. Ecebolius the Sophist  the Cunuch. he learned grammar of Nicocles the Laconian: & Rhetoric of Ecebolius the sophist, who then was a Christian. The Emperor Constantius provided very well, lest the by having an ethnic to his master (for julianus was a Christian from his cradle) he should fall to the superstitious idolatry of pagans'. When he had profited very much in good discipline & godly literature, the fame went of him among that people, that he was a man both able & fit to govern & bear office in the common wealth. The which thing afterwards being then rife in every man's mouth, disquieted the Emperor not a little. Wherefore he caused him to be removed from the princely city of Constantinople into Nicomedia, & 
jabanius the Sophist.  charged him not to tread in the school of jabanius the Syrian Sophist. jabanius then was expelled by the schoolmasters of Constantinople, & kept a school at Nicomedia who powered out the poison of his cankered stomach & displeasure conceived against the schoolmasters in a certain book which he published against them. & though julianus was therefore forbidden to frequent Libanis lessons because he professed paganism and heathenish literature: yet for all that, was he so in love with his works, that he procured them unto him secretly and by stealth, and perused them with great labour and diligence. When he had taken good success and great profit in Rhetoric, it fell out that Maximus 
Maximus the Ephesian philosopher was a conjuror, & therefore put to death.  the philosopher not the Byzantian the father of Eucleides, but the Ephesian, came to Nicomedia: whom the Emperor Valentinianus afterwards found to be a conjuror, and recompensed him with present death. but that (as I said before) fell afterwards. At that time there was no cause that drove him thither, but the fame of julian. Of this man it was that julian learned the precepts of philosophy: but as for religion he had such a master as inflamed his mind to aspire unto the imperial sceptre. When these things came to the emperors ears, julian now muzinge between hope and fearful hatred, how he might be void of suspicion, who of late had been a true Christian, but now an hypocritical dissembler, shaved himself, and 
julian a counterfeit shaveling.  counterfeited a monkish life. For all that, privily he applied heathenish and philosophical discipline, but openly he read holy scripture, so that he was made reader in the church of Nicomedia. Thus craftily under cloak of religion did he appease the furious rage of the Emperor incensed against him. These things did he of fear, yet not despairing of hope, for he sticked not to tell divers of his familiar friends, that it would be a happy world if he were made Emperor. When it went thus with him, Gallus his brother was created Caesar, who taking his journey into the East came by Nicomedia for to see him. After that Gallus in a while after was slain, immediately from that time forth juliamus was had in great suspicion of the Emperor, and thereupon commanded that he should be straightly looked unto, he espying fit opportunity to escape his keepers, conveyed himself away and saved his life. At length Eusebia the empress, finding him by chance lurking in some secret and obscure place, entreated the Emperor in his behalf, that he would not only do him no harm: but also grant him his lawful favour for to repair to Athens for further knowledge in philosophy. To be short he sent for him: made him Caesar: gave him 
julianus was made Caesar, and sent into France.  his sister Helen to wife: and sent him into France for to wage battle with the barbarian nations which rebelled against their Christian Emperor. For the Barbarians whom the Emperor Constantius had hired a little before to give battle unto Magnentius the tyrant, when as they prevailed nothing against him, they fell a ransacking and spoiling of the cities within the Roman dominions: and because julian had but a green head and of no great years, the Emperor gave him charge to enterprise nothing without the advise and counsel of his sage & expert captains. When that they having this large commission waxed negligent, so that the Barbarians had the upper hand: julianus permitted the captains to banquet, to take their pastime & pleasure, & laid down a set and certain reward for every Barbarian that was slain, whereby he did the more encourage the soldiers. By this means it fell out that the power of the Barbarians came to nought, and that he himself was greatly beloved of his soldiers. The fame goeth that as he entered into a certain town, a green garland hanging by a cord between pillours (wherewith commonly 
A garland foreshowing the crown of the empire  they are wont to trim their houses, and set forth the beauty of their cities) fell upon his head, and fitted him very well, insomuch that all the people then present, gave a great shout thereat. for it was thought that the falling garland prognosticated unto him the glory of the imperial seepter following after. Some say that Constantius sent him against the Barbarians, hoping that in skirmishing with them he should there be dispatched. but whether they report truly or no I know not. For after that he had married him to his sister, if then he should pretend him friendship and practice mischief towards him, what other thing were that then to procure vengeance to light upon his own pate. but whether it be thus or otherwise, let every man judge as he thinks best. When julian had signified unto the Emperor the careless and slothful disposition and negligence of the captains, he sent him an other, that was valiant, serviceable, and a man for julianus own vain. julian after his coming fought manfully with the Barbarians: who sent an ambassador unto him shewing the letters patents and commission of the Emperor that commanded them to go into the borders of the Roman countries. But julian laid their ambassador in hold, waged battle with the multitude, overcame the enemy, and sent the king of the Barbarians captive 
julianus of the soldiers proclaimed Emperor, & crowned with a chain of gold.  unto the Emperor Constantius. After this lucky and prosperous success, the soldiers proclaim him Emperor. The imperial crown was not then present, but one of his train took a chain of gold from about his neck, and compassed his head therewith in steed of the crown. In this sort it was that julianus began his reign. What he did in time following, whether it became a philosopher or no, let other men judge that shall hear thereof. For he determined with himself thenceforth to send no ambassador unto Constantius, neither to do homage, or to honour him as his superior, patron, or well-willer: but to deal in all matters according unto his own will and pleasure. He altered the precedents throughout every province, he discredited Constantius in every city by reading openly and scoffing at his letters written unto the Barbarians, so that all fell from Constantius & followed after julianus. In the end he laid aside all his hypocrisy 
julian the Emperor is become an Apostata, & so was he called unto his end.  & dissembling of Christian religion. For as he passed throughout every city he set wide open their temples and idol groves, he sacrificed to pictures, and entitled himself an high priest: so that the pagans celebrated afresh their heathenish & abominable feasts. When these things were thus brought to pass, he took occasion to raise civil wars against Costantius, & procured (as much as lay in him) all misery, calamity, & mischief which accustom to follow war, to be committed. Neither truly could this philosopher's mind have been thoroughly known without great slaughter & bloodsheding, unless God (who is the only judge of his own secret council) had without the calamity of others cut of from his purpose the other adversary. For as julianus continued among the Thracians, tidings were brought him of Constantius death. Thus was the Roman empire then delivered from civil wars. Immediately julianus got him to Constantinople, and forthwith deviseth how to win the people's hearts, and to link them unto him in love and obedience. He compassed 
The policy of julian for the winning of the people  with himself this craft. Knowing of a certainty that Constantius was deadly hated of all them that embraced the Creed containing the clause of One substance: partly for that he had dedeprived them of their churches, and partly also for that he had banished and exiled their bishops: understanding also that the Ethnics could in no wise away with him, because that he kept them from sacrificing, and that they hoped to see the day when their idol groves should be frequented, and their altars loaded with sacrifice: seeing that both these sorts of men severally owed spite unto the diseased Constantius, and to be short how that all men abhorred the eunuchs, and detested the heinous spoil of Eusebius: he craftily applied himself to every sort, and framed his behaviour according unto every one's humour. He dissembleth and flattereth with some: others he allureth with benefits and swelling pride of hoped promotion. But every where he proclaimeth, and all the world is given to understand his disposition towards idolatry. And first he inveigheth at the cruelty of Constantius, next to the end he might make him odious among the common sort of people, he calleth home by edict the bishop's he had exiled, commanding also that their confiscated substance should be restored them again. He gave charge that without any ado the ethnics should have free access into their temples: he made a law that the Eunuches should make restitution of such substance as they had injuriously taken away. he commanded that Eusebius the emperors chief chamberlain should have his head struck of his shoulders, not only for the great injuries he offered to divers men, but also (as he was given to understand) for that his brother Gallus through his malicious procurement had been put 
Eunuches, barber's, & Cooks were banished the emperors court.  to death. At length he buried Constantius honourably. Afterwards he rid the court of the eunuchs, barber's and Cook's: the eunuchs, because that by their means it came to pass, that Constantius being divorced from his wife, married not again: the cooks, because he had used a spare kind of diet: the barber's, because (as he said) one was enough for a great many. For the aforesaid causes he banished these kind of men out of his palace. He turned out divers of the notaries to their former trades, and unto some he commanded that the stipend dew unto scriveuers should duly be paid. Moreover he commanded that the ordinary carriage provided for necessaries, should no more be by Mules, Oxen, and Asses: but permitted that in such public affairs the only use of horses should be retained. There be but few which commend these his doings, and sure I am, there be many that discommend them: because that in removing the admiration and glory of the imperial treasure and sumptuous magnificence, whereat many did wonder, he brought the Empire into an abject port, and contemptuous kind of state. In the night he made orations, and pronounced them the day following in the Senate: so that he alone of all the Emperors from the reign of julius Caesar, unto his time was heard to sound orations in the Senate. Although he favoured greatly and bare singular good will unto all learned men and painful students, yet above all others he esteemed such as professed philosophy, so that the fame thereof being bruited abroad, all such kind of men bragging not a little of their profession frequented unto the emperors palace, of which number many attired in mantels, were more reverenced for their pelting habit then their professed doctrine. All these sort of men became heavy friends unto the Christians, as lewd varlets they always applied themselves to the emperors religion. The Emperor himself being puffed up beyond all measure with the swelling pride of vain glory, wrote a book the which he entitled Caesares, wherein he bitterly inveighed against all the Emperors his predecessors. Being also of the same mind, and having his stomach distempered with the cankered poison of malice, he made declamations and invectives against the Christians. In that he banished Cooks and barber's out of his court, we have to gather that therein he played the part rather of a philosopher then of an Emperor: and in that he opprobriously taunted and reviled his ancestors, he showed himself plainly to be neither philosopher, neither Emperor. For both those sorts of men are void of malicious backbytinge, and despiteful envy. For even as it behoveth the Emperor to seek after those precepts of philosophy which tend to the moderation and modesty of mind: so the Philosopher if he imitate the Emperor in all things, he shall pass the bounds of his calling, and forget his profession. Thus much briefly of the Emperor julians' lineage, his bringing up and disposition, also how he came to be Emperor: now let us return to discourse of the ecclesiastical affairs within that tyme.   

CAP. II.  
Of the commotion risen at Alexandria, and the death of Georgius.  
IT fell out upon this occasion at the beginning, that there rose a great uproar at Alexandria. There was a certain place within the city, which of old time lay all waist and open, full of all filth and uncleanness, where the Ethniks (with rites and ceremonies done to the honour of Mithra) accustomed to offer up men for sacrifice. This platt of ground serving to no use or purpose, 
The Persians worshipped the son, which they called Mithra.  Constantius gave to the church of Alexandria. Georgius purposing with himself to found there a church, causeth the ground to be rid, and the filth to be carried away. Having purged the place, there was found a chancel of great height where the Ethniks had laid up the relics of their mysteries. There was also found therein an infinite number of dead men's skulls, both of young and old, the which as we are given to understand, were slain when the Pagans used bowels and intraylls for divination and devilish soothsaying, thereby to dazzle and blear the eyes of simple and ignorant souls. When these were found in the vesteryes and secret closerts of Mithra, the Christians went about to disclose unto the world their practices, to the end their fond ceremonies might be derided of all men. They carry about the bald skulls of the dead for the people to gaze upon. The Pagans inhabiting Alexandria perceiving their drift, stomached the Christians, boiled within themselves for anger, took that which first came to their hands, set upon them, and slew of them every kind of way: so that some were run through with swords, some other brained with clubs, other some stoned to death, some strangled with halters about their necks, some other were nailed to the tree, casting in their teeth the death of the cross. In the end, as commonly it falleth out in such hurlyburlyes, they held not their hands, no not from their dearest friends: one friend fell upon an other, the one brother sought the other brother's life, the parents put their children to death, and to be short the one cut the others throat: so that the Christians were fain 
The death of Georgius bishop of Alexandria.  to cease from rydding the filth and foul closetts of Mithra: and Georgius was of the gentiles pulled out of the church by the ears, tied to a camel, torn in pieces, and burned to ashes, together with the beast.   

CAP. III.  
How that the Emperor taking grievously the death of Georgius, rebuked sharply in his letters the people of Alexandria.  
THe Emperor being wonderfully moved with the death of Georgius, wrote bitter letters unto the people of Alexandria. The report goeth, that such as conceived displeasure against him in the quarrel of Athanasius, committed these things against Georgius, for to dispatch him out of the way. But in my opinion they that be at variance among themselves, most commonly hold together when necessity constraineth them, in tumults and seditions to withstand the violence of desperate and damned persons. Wherefore the emperors epistle chargeth not the Christians severally, but all the inhabitants of Alexandria. Georgius (as it is very like) had diversly molested and grieved them all, and therefore the people was furiously set on fiery sedition. that the Emperor wrote generally unto the whole multitude hear out of his epistle 
The epistle of julian the Apostata unto the inhabitants of Alexandria.  as followeth. The Emperor Caesar julianus, Maximus, Augustus, unto the people of Alexandria sendeth greeting. Although it falleth out amongst you that there is no reverence given unto Alexander the founder of your city, or (that which is greater) if ye stand in no awe of the great and most holy God Serapis: yet do I greatly marvel that you were so void of common reason, natural affection, and honest civility and that (which with modesty I may add thereunto) you had so little consideration of our person, whom not only the great God Serapis but also all the other gods have thought worthy to be Emperor of the whole world, unto whom it should have been your part to have had recourse, and to have given us the hearing of all such injuries whatsoever you had sustained at the hands of lewd and disobedient persons. But peradventure the boiling heat of anger, and the furious motion of the mind, overshadowed your wits, and blinded your eyes, the which most commonly being removed from the seat of reason, is want to commit such cruel and heinous acts. And though the fond humour of sedition feeding on malice, was hindered a little: yet for all that it broke out to the contempt and overthrow of the laws. You therefore saying ye are numbered among the people and inhabitants of Alexandria, whom neither reason could persuade, neither shame withdraw from attempting the things, for the which you might have justly detested them: I charge you in the name of Serapis tell me, what wicked fiend hath thus furiously provoked you to seek the death of Georgius? you will say peradventure he incensed against you the most blessed Emperor Constantius: that he procured a band of armed soldiers to be brought into your sacred city: that the Lieutenant of Egypt ransacked and kept from you the most holy temple of God, carried away thence the images, the monuments, & glorious ornature provided for the solemnity of service: and also that when you not digesting those heinous acts, endeavoured (and that not without just cause) to maintain the quarrel of your god, yea rather to retain the glorious ornaments of your great god, the same Lieutenant contrary to all reason both unjustly and wickedly set upon you with armed soldiers, who fearing more the displeasure of Georgius the bishop, then of Constantius the Emperor, thought best in such sort to save himself. For now of a long while he had behaved himself more orderly and civilly then tyrannically disposed towards you. For the which causes you were incensed against Georgius the open adversary of the gods, and have thus defiled with conspiracy and slaughter your holy city, when as you might have sued him in the law, and brought him to his trial, and the sentence of the judges. In so doing this heinous offence had not broken out into bloodshedinge and horrible murder: but would have pacified the matter in equal balance and preserved you without harm or damage: it would have sharply punished the author of such lewd practices, and kept under all them which not only despise the gods, but also set at nought such noble cities and famous assemblies, supposing the cruelty they exercise upon them to be a furtherance unto their power and authority. Confer this my epistle with that which of late I sent unto you, and weigh diligently the difference between them. In the former I have highly commended you, but now in the later I take the immortal gods to witness, when that I endeavour (as duty requireth) to praise you, the horrible offence which you committed, stoppeth my mouth, and stayeth my pen. What? dareth the subject as a mad dog pull man in pieces with his teeth? aught not he be ashamed of so heinous an offence? Is this to purify and cleanse the hands, and to hold them up stretched wide unto the gods, as if they were not polluted with the blemish and infamy of murder? But Georgius had no other than was dew unto his desert, and peradventure I myself might justly have affirmed that by all right he should have suffered far worse. But you will say, that he deserved it for his dealing towards you: and therein I am of your opinion. But if you say that it behoved you to punish him, that will I in no wise grant. You have laws, the which ought greatly to be honoured and embraced of all men both publicly and privately. But notwithstanding though it commonly fall out, that many be found faulty and several trespassers, yet ought we to favour the public state of the common weal, to obey the laws, and in no wise to violate the ancient and godly decrees. Think your 
Nicephorus in steed of grandfather readeth Uncle.  selves happy (O ye people of Alexandria) that this heinous offence was committed by you in my time, for I can not in manner choose but embrace you with brotherly affection, partly for the reverence I owe unto God, and the affection I bear unto my grandfather of the same title with me, who sometime governed both Egypt and your city. For the prince that will not bring himself under the girdle of his subject, the discrete and upright magistrate may not wink at so heinous an offence of the people, lest that necessity constrain to cure so grievous a malady with far greater grief, and more desperate medicine. But I for the aforesaid causes do apply unto these your sores most gentle and tolerable salves, to wit exhortation and courteous language: whereunto I am certainly persuaded you will yield, if you be the men I take you for, descending of the ancient stock of the Grecians, & retaining in your breasts that noble & valiant courage, having also all the properties of courteous and civil life (I speak unto you my loving citizens of Alexandria) impressed in the secret closerts of your minds. This was the epistle of the Emperor.   

CAP. FOUR  
How that after the death of Georgius, Athanasius returning unto Alexandria, took again the government of the bishopric, of Luciser and Eusebius: and how that Lucifer made Paulinus bishop of Antioch.  
NOt long after the people of Alexandria received with loving and cheerful minds 
Athanasius returneth to Alexandria after the death of Constantius.  their bishop Athanasius returning from exile, at what time also the Arians were banished the Christian congregations, and the Church restored to the government of Athanasius. But the Arians meeting in private houses, appointed Lucius to succeed Georgius in the bishopric. At that time thus went the affairs of Alexandria. 
* Cap. 5. in the Greek.  In the mean while Lucifer and Eusebius by the emperors edict were called home from banishment. Lucifer was bishop of Caralitanum a city in Sardinia: Eusebius (as I said before) was bishop of Vercellae a city of the Ligurian Italians. Both they returning from the higher countries of Thebae, consulted together by what means they might recover their bishoprics without prejudice to the canon and decree of the church. 
* Cap. 6. in the greek.  Wherefore after advisement taken it seemed good that the one of them (I mean Lucifer) should go to Antioch in Syria: the other, that is Eusebius, should take his voyage to Alexandria, where by the means of Athanasius a Council might be called together, and the canons of the church therein confirmed. Lucifer sent thither a Deacon, signifying by him that he would subscribe unto the decrees of the Council. He himself went to Antioch, where he found the state of the church very troublesome. For the multitude was divided, and the congregations at variance, not only by reason of Euzoius heretical opinion, but also (as I said before) because that the sect of Meletius, for the singular favour they bore unto him, severed themselves from the faithful. Lucifer therefore when he had ordained Paulinus to be bishop of that seae, departed thence.   

CAP. V. 
Cap 7 in the Greek.   
How that Eusebius joining with Athanasius called a Council at Alexandria, where the blessed Trinity was pronounced to be of one and equal substance.  
AFter that Eusebius came to Alexandria, he dealt earnestly with Athanasius for the summoninge 
The council held at Alexandria condemned the Arians, Apollinarians, and Macedonians.  of a Council: so that the bishops assembled out of divers cities: decreed very necessary doctrine: confirmed the divinity of the holy Ghost to be of one substance in the blessed Trinity: affirmed the son of God at his incarnation, to have taken not only humane flesh, but also a reasonable soul, as the ancient fathers of old have delivered unto us. They would not establish neither thrust into the church of God any new opinion. But such things as of old were enjoined by ecclesiastical decree, and laid down upon good consideration by such as were wise, learned, and zealous Christians. For thus did the elders of old time reason of this matter, and deliver in writing unto the posterity. Irenaeus, Clemens, Apollinarius bishop of Hieratopolis, and Serapion bishop of Antioch, have which general consent laid down every where throughout their works, that the son at his incarnation was endued with reasonable soul. Moreover the council summoned for the hearing of Cyrillus cause, who was bishop of Philadelphia in Arabia, signified the self same by their letters unto Cyrillus. Orige likewise who throughout his works teacheth that the son in taking flesh took also soul: yet in the ninth homily upon Genesis, he openeth this mystery more plainly, where at large he discourseth how that Adam●are bare the figure of Christ, & Eve the figure of the church. Hereof Pamphilus and Eusebius who of him took his appellation, are witnesses sufficient, for both they employing their labour jointly for to pen in paper the life of Origen, and preventing with apologies in his behalf the slanderous accusations of the adversaries: have affirmed that Origen was not the first that entreated of this matter, but that he interpreted unto the posterity the mystical tradition of the church in the behalf. Moreover the bishops which met in the council of Alexandria, have discussed the controversy of the clause of essence and substance. For Osius bishop of Corduba in Spain (of whom we have spoken before) being sent by the Emperor 
Osius. b. of Cordubagoing about to remove one opinion, gave occasion to raise an other. Hebr. 1.  Constantine to appease the tumult raised by Arius, in disputing of essence and substance, to the overthrow of Sabellius the Aphricks opinion, he ministered occasion to the raising of a new controversy. But at that time there was not a word of this matter in the Council of Nice: for afterwards when divers contended and reasoned among themselves hereof, this council took order touching the clauses of essence and substance, and decreed: that in handling the divinity of God there should thenceforth no mention be made of these words: affirming that the word essence was not found in holy scripture, and that the Apostle in delivering the ground of doctrine, was constrayved of necessity to use the word substance. But they decreed farther that in an other sense, to the end the opinion of Sabellius might be rooted out, these words were to be admitted: lest that through the want of proper words we should be compelled to imagine the thing of three names to be as one, but that the several names of the blessed Trinity signify and set forth God, to subsist by himself in proper substance. These were the things decided in that Council. I see nothing to the contrary, but that presently also we may lay down what we learned and read of the words essence and substance. Such as laboured in Greece to set forth the sage doctrine of the Grecians, gave us to understand, that the word Essence was diversly to be taken, 
Irenaeus Grammaticus.  and had many significations: but of the word Substance they made no mention at all: nay Irenaeus Grammaticus in his Attic Dictionary termeth it a barbarous word. He sayeth moreover that it can not be found in any ancient writer, and if that perchance we light upon it, that it was never meant in the sense we take it: That Sophocles in his Tragedy of Phoenix, taketh Hypostasis for wiles or conspiracy, and Menander for sauce, and resignifyed also lies or dregs of wine. For though the ancient Philosophers have not used this word, yet we see that the later writers have taken it very oft for Essence. But we have spoken before that the definition of Essence was delivered to have divers significations. If that Essence may be comprised by definition, how, when we entreat of God which is incomprehensible, can we properly use this boyced Euagrius in his book entitled The Mock, exhorteth us to refrain from rash and unadvised reasoning of the God head: he forbiddeth the definition of the divinity of God, because it is a simple thing. For definitions (sayeth he) are always of concrete and compound things, not of the abstract and simple. His words are these: Every proposition, as the Logicians do writ, hath either Genus, of whom it may be verified, of Species, or Differentia, or Proprium, 
Euagrius in lib. Monach  or Accidens, or that which dependeth of these: But in the handling of the blessed Trinity, none of all these is to be required, because it can not be laid down, neither expressed by words, therefore it is not to be defined, but reverently to be run over with silence. So far presently out of Euagrius, but here after more at large. We of our own part, although we esteem to have digressed, yet in so much these things appertain unto the discourse of our present argument, we have thought good to lay them down here.   

CAP. VI 
Cap. 8. in the Greek   
The apology of Athanasius in defence of his flight in the time of persecution:  
AThanasius at that very time read in the hearing of such as were present an apology, 
Athanasius read his apology in the council of Alexand●…  the which he had written a little before in his own defence, when as by reason of the armed soldiers that beset the church of Alexandria, and sought his life. he was fain to leave all and run away. Whereof I have thought good at this present to allege some such parcel as may seem to bring most profit unto the loving reader, leaving the whole discourse being somewhat over long unto the labour and industry of the painful students. Behold 
The apology of Athanasius written in his own defence against the slanderous mouths of the Arians.  (saith Athanasius) the lewd practices of wicked persons. Although they are privy unto these heinous offences, yet for all that they are nothing ashamed of the contumelyes and cruel tyrannle they exercised against us: but charge us (in their opinion) with a foul spot and blemish of infamy, for escaping the hands of cutthroats and bloodsuckers, yea they beshrew themselves, that they dispatched us not out of the way. Moreover to the end they may stain my credit and estimation, they fall to accuse me for faint courage, and timorous disposition, being forgetful that whilst they blazed these things to my dispraise, they turned the shame to light upon their own pates. For if it be a discredit to sly the hands of the tyrant, how much more to persecute men unto the death. He that flieth seeketh means to save his life, but he that persecuteth goeth about to procure the others death. That we should fly in such cases the scriptures are on our side, but in thurstinge after the blood of our brother, the commandment is broken, and the author thereof is found chief cause of the flight. If they blame any man for giving them the slip, they are worthy of far greater shame and reprehension. For let them cease from persecuting and threatening of death, then will the other remain still, and not run away. But their spite and malice hath no end, they do nought else save devise feats to bring men unto destruction, yea when they know full well that the flight of the persecuted is a foul shame unto the persecutors. For no man flieth the gentle and meek, but rather the cruel and wicked man. They that were grieved and far indebted unto 
1. Reg. 22.  others, gave Saul the slip, and fled unto David. Wherefore these men go about to dispatch such as convey themselves out of their way, lest the lewdness of Bishops be manifestly known, without doubt herein they seem to be stark blind. For look how evident the flight is, far more apparent will their slaughter and banishmentes seem unto the world. If they murder men, death no doubt lifteth her voice, and soundeth out their cruelty: if they fall a banishing of them, therein they set up monuments to the remembrance of their wicked doings. Had they been in their right wits, they might have easily perceaned their own folly, and themselves overthrown in their own devices. But in that they are bereaved of their wits and beside themselves, they fall a persecutinge of others, and while they endeavour to mischief others, they perceive not their own malice and impiety. If they reproachfully charge them which hide themselves from such as seek their lives, and accuse them for strenge the hands of the persecutor, what have they to say (I beseech you) when they hear that jacob fled from the face of his brother Esau, and that Moses for fear of Pharaoh, 
Gen. 27. Exod. 2. 1. Reg. 18. 19 20. 21. 22. 23. 27.  conveyed himself to Madian? What have these contentious quarrelers to say unto David, who fled from Saul, which sent of his guard out of his house to slay him: hide himself in a cave: counterfeited his person until that subtly he had past Abimelech the priest, and avoided their laying of wait for him? What answer can these rash babblers give, when they see that the great prophet Elias, who so devoutly called upon the name of God; and raised thee 
3. Reg. 17. 18. 19 3. Reg. 18.  dead, was feign to hide himself from Achaab, and run away because of the threats of je●●●bel? For it is written how that in those days, the sons of the prophets being sought for, hide themselves, and through the help of Abdias●urked lurked in dens. What have they not read these ancient stories? what, are they ignorant also of such things as the Evangelists have 
Mat. 26. Act 9 2. Corinth. 11.  written? For the Disciples fearing the Iewes, stole themselves from among them. Moreover Paul being at Damascus, and sought out by the governor of that country, was let down over the wall in a basket, and so escaped the magistrate. seeing that holy scripture hath thus remembered the behaviour of holy men, what colourable shift can they find to cloak their impudent dealing? If they charge them with timorous fear, the fault recoils and lighteth upon their own distempered brain: If they report it to be contrary to the will of God, then are they found altogether ignorant of the word of God. For it is commanded in the Law, that sanctuaries and cities of refuge, should be ordained for such 
Num. 35. Deut. 4. Deut. 19 Iosue sue. 20.  as were pursued to death, where after they had fled unto them, they might live in safety. Furthermore the word of the father which in old time spoke unto Moses, hath commanded in these last days: When they shall persecute you in this city, fly into an other. And again: When you see (sayeth Christ) the abomination of desolation, 
Mat. 10. Mat. 24. Mar. 13. Luc. 21.  mentioned in the Prophet Daniel, standing in the holy place, (he that readeth let him understand it) then let them that be in judaea, fly unto the mountains: he that is on the house top, let him not come down to take aught out of his house: and let not him that is in the field, return home for his raiment. The which when holy men had learned, they framed their trade of life agreeable thereunto. For look whatsoever the Lord commanded at that time, the same he uttered by the mouths of his Saints, yea before his incarnation. And this is the way to perfection, for men to perform that in deed, which the Lord commanded in word. Wherefore the word of God being made man 
john. 8.  for our sakes, sticked not to hide himself, as we commonly do, when he was sought for: and again to fly, to the end he might avoid the conspiracy of the Pharisees which persecuted him. For even as by patient sufference of hunger and thirst, and such kind of miseries he would show himself to be true man: so also by flying away from the face of the adversary. Moreover even from the very cradle and swaddling clouts, as soon as he had taken 
Matth 2.  flesh of the virgin, being as yet but a child, he gave charge unto joseph by the Angel, saying: rise, take the child together with his mother and fly into Egypt, for it will come to pass that Herode will go about to seek the life of the child. Likewise after the disease of 
Matth. 2.  Herode, when he heard that Archelaus the son of Herode reigned in his steed, it pleased him to go aside into the parts of Nazareth. afterwards when he made himself manifest 
Matth. 12.  to be God, and healed the withered hand, the Pharisees went out and took council how they might dispatch him: but jesus perceiving their conspiracy, conveyed himself from among them. Again when he restored Lazarus to life, from that day forth (saith 
joh. 11.  the text) they took council how they might put him to death. jesus therefore after that time showed not himself openly among the jews, but departed unto a solitary place adjoining unto the wilderness. Beside all this when our Saviour avouched, saying: before Abraham 
joh. 8.  was, I am: the jews took up stones for to throw at him: but the Lord hide himself, and went out of the temple, and passing through the midst of the throng, escaped away. When they see these examples (but they seeing as it is written do not see) and bethink 
Matth. 13.  themselves of these precedents, are they not inwardly pricked in conscience, when as they presume thus unadvisedly to bolt out sentences, and sit in judgement both upon the sayings and doings of our Saviour? To this purpose was that of jesus, who understanding of the beheading 
Matth. 14.  of john the Baptist, and the burying of his body by his disciples, took shipping & went aside into a desert place. Thus the Lord himself both did these things, and taught the same. I would to God these men would now at length be ashamed of their doings, and cease even presently from slandering of true professors: and not proceed on further in their furious disposition, charging yea our Saviour himself with timorous fear and faint courage, blaspheming with all might the majesty of his blessed name. but no man can away with such kind of persons, that are wholly given over unto all ungracious behaviour, it may easily be proved that they are altogether ignorant what the Evangelists have left us in writing. The cause that moved our Saviour to sly and go aside (being laid down in the Gospel) seemed not only to be agreeable unto reason, but was in very deed most true: we therefore have to conjecture that the same by all likelihood happened unto all the Saints of God. for whatsoever things are written to have chanced unto our Saviour, after the manner of men, we have not refer the same unto all mankind: in so much he took our nature upon him, and lively expressed in himself the human affections of our frail constitution: even as it is written in the Gospel after john: they sought to take him but no man laid hands upon him, because that 
joh. 7.  his hour was not as yet come. Yea before this came about, he said unto his mother: Mine 
joh. 2. 7.  hour is not as yet come. He spoke also unto them that were called his brethren: my time is not yet come. Again when the hour was come, he said unto his disciples: sleep on now 
Matth. 26.  and take your rest, behold the hour is at hand, the son of man shallbe betrayed into the hands of sinners. Therefore neither suffered he himself to be taken before his time was come: neither hide he himself, when the hour was at hand, but yielded himself unto the enemy. In like sort the blessed Martyrs in the great heat, and troublsome storms of persecution which often came to pass, being pursued by men fled away, and hide them selves in secret and solitary places, but being taken they valiantly encountered with the adversaries & ended the combat with martyrdom. These were the reasons of Athanasius laid down in his apology the which he wrote in the defence of his departure from his bishopric in the time of persecution.   

CAP. VII. 
Cap. 9 in the Greek.   
Eusebius after the council held at Alexandria was broken up, returned to Antioch, where he found the people at variance by reason that Paulinus was there chosen Bishop: and when that he could not prevail among them with exhortations to peace and unity, he got him home to his own bishopric of Vercellae.  
EVsebius Bishop of Vercellae immediately after the dissolving of the council got him to Antioch. but when he found Paulinus whom Lucifer had assigned to be their Bishop, and the people divided into two parts (for the sect of Meletius had several conventicles by themselves) he was wonderful sorry, because they did not all agree unto the election of Paulinus. for in his secret opinion he condemned the act, yet because of the reverence he owed unto Lucifer he concealed his sentence: and as soon as he promised by summoning of a council that he would provide for their quiet state, he left them and went his way. but first of all when as afterwards he had done his best for the reconciling of the brethren that were at variance, yet all was to no purpose. for Meletius returning from exile and finding his complices to frequent secret meetings and conventicles, became their superintendant. all the other churches that were there abouts were under Euzovis the Arian. Paulinus had but one little parish within the city, of the which Euzoius did not deprive him, because of the reverence he owed unto him. Meletius had his conventicles in the suburbs without the walls of the city. For that time, when the affairs went in this sort, Eusebius took his leave of Antioch. Lucifer understanding that Eusebius misliked with that election of his, 
impatiency bringeth heresy.  took it very contumeliously and was altogether impatient. He refused therefore to communicate with Eusebius, and being kindled with the fiery flame of contention, he rejected the canons of the council. these things falling out in those heavy times and tempestuous seasons for ecclesiastical affairs ministered occasion that many fell from the faith: so that a new sect called the Luciferian heresy then first sprang up. but Lucifer could not have his fill, neither satisfy himself with anger, 
The heretical sect of the Luciferians.  because that he bound himself with his own promises, sent unto the council by his Deacon (who subscribed thereunto in his name) to give his assent. Wherefore having agreed (though against his will) unto the canons of the church, he got him unto his own bishopric in Sardinia. But they which fretted within themselves no less than he, as yet do remain out of the Church. Eusebius passing throughout the countries of the East cured and confirmed like a cunning Physician such as were weaklings in the faith: restored them to their former health, and instructed them in the doctrine of the Church. Thence he went into Illyrium & coming into Italy in like sort he diligently preached the word of God.   

CAP. VIII. 
Cap. 10. in the greek.   
Of Hilarius Bishop of Poetiers in France.  
HIlarius Bishop of Poetiers a city of Guyan instructed diligently both the bishops of Italy and also of France, in the canons of the Catholic faith before the coming of Eusebius. for he first after his return from exile had prevented him in those provinces. but both of them very absolutely confirmed the faith. Hilarius being endued with the gift of eloquence wrote 
Hilarius wrote 12. books of the trinity the which are to be seen in latin among his works.  in the latin tongue: expounded the canon containing the clause of one substance: proved it sufficiently and confuted the arguments of the Arians. but these things were done a little after their return from exile. Now we may not run over with silence, how that in the very same time the followers of Macedonius, Eleusuis, Eustathius and Sophronius, (all these were called Macedonians) had their private and often conventicles: called unto them such as were of their opinion in Seleucia, and accursed the contrary faction to wit, of the Acacians: rejected the faith that was set forth at Ariminum, and confirmed the creed that was read in the council of Seleucia. It was the same which a little before (according unto that we wrote in our second book) was established at Antioch. These men being reasoned with in this sort: you that are called Macedonians if so be that ye differ in opinion from the Acacians, how is it that you could find in your hearts to communicate with them ever unto this day as if they had been of one opinion with you? Sophronius Bishop of Pompeiopolis in Paphlagonia, in the name of the rest made thereunto this answer: 
The opinion of the We churches. The opinion of Aëtius.  the Bishops of the West Churches have in manner doted over the faith of one substance: Aetius also in the East endeavoured to corrupt the sincere doctrine, he taught the substance of the father and of the son were not like one the other, both these opinions are absurd. They unadvisedly and without discreet judgement joined in one the distinct and severed substances of the father and of the son, linked it (not well) together under the name of coessential or one substance: but this Aetius parted and divided the propriety of nature which the son hath together with the father terming it the unlikeness or diversity of substance. And in so much that both these fell 
The opinion of the Macedonians.  into contraries, and mere extremities, we thought good to walk in the mid way and hold the mean between both, to retain the true and godly opinion, that the son is of like substance with the father. This was the answer of the Macedonians (as Sabinus writeth in his book entitled the collections of the councils) exhibited by Sophronius unto their demand. In that they charge Aetius as author of the diversity of substance in the father and the son, and not the Acacians, they craftily dissemble and cloak the truth: in so doing they partly oppugn the Arians, and 
The Macedonians proved themselves Neuterans.  partly the opinion of such as maintain the clause of one substance. but they overthrow them selves with their own words, for in displaying and opening both opinions, they say down a new of their own. So far of these things.   

CAP. IX. 
Cap. 11. in the Greek.   
The hatred of the Emperor julian owed unto the Christians.  
THe Emperonr julian although at the beginning of his reign he was meek and courteous towards all men: yet in process of time he showed himself not alike unto all men, but when so ever any accusation was borough: before him to the discreditt of Constantius, than the Christians were heard at will: when that again he heard of no such thing, than began he to reveal unto the world the private grudge and malice he conceived against all the Christians every where. for he commanded to build up again at Cyzicum the Novatian Church which Eleusius the Bishop had pulled down: threatening Eleusius the Bishop of that city with grievous punishment if he built it not again within two months upon his own costs & charges. Furthermore he set up a fresh the rites of the Gentiles: he set wide open (as I said before) their temples: and offered sacrifice in the Cathedral church of Constantinople unto the goddess of Fortune where her Idol was set up.   

CAP. X. 
Cap. 12. in the Greek.   
The conference which Maris Bishop of Chalcedon being blind had with julian the Apostata,  
ABout that time Maris Bishop of Chalcedon in Bythinia being led by the hand unto julian the Emperor (for that he was old he had a web grown in his eyes which bereaved him of his sight) began to rebuke the Emperor sharply, calling him an impious person, an Apostata and an Atheist. he of the contrary answered him opprobriously, recompensed him with the like, called him a blind fool and said unto him farther: thy God of Galilee will not restore thee thy sight again. for julianus called Christ a Galilaean and all the Christians in like 
The answer of Maris is unto julian.  sort. Maris a little after answered the Emperor somewhat freely, I thank God (saith he) which made me blind lest that ever I should set mine eye upon so ungracious a face as thine is. Whereunto the Emperor made no answer but handled the Bishop roughly. When he perceived that the Christians did highly reverence and honour such as suffered martyrdom under the reign of Diocletian: when he learned also for certainty, diverse men to be so well disposed, that willingly they would suffer martyrdom: he going about to deprive the Christians of so great a benefit, devised an other way to afflict them. And although he let pass the unsatiable tyranny practised in the time of Diocletian, yet ceased he not altogether from persecuting. In mine opinion he is a persecutor 
Who is a persecutor.  which molesteth any kind of way such men as lead a quiet and peaceable lise. julian in this sort afflicted the christians not a little. he made a law that the Christians should not be trained up in profane literature. for (saith he) seeing they have the gift of utterance so readily, they shall easily be able to overthrow the quicks of Logic, wherewith the Gentiles do uphold their doctrine.   

CAP. XI. 
Cap. 13. in the Greek.   
Of the stir the Emperor julian raised against the Christians, and what devise he found out to extort money from them.  
Moreover the Emperor julian gave out a proclamation that such as would not renounce the Christian faith should warfare no longer in the emperors palace: likewise that all should prepare themselves to do sacrifice: that no Christian should bear office in the 
julian slandereth and gibeth at the Christians.  common wealth. for their law (saith he) forbiddeth the execution by sword upon such as deserved death, and therefore they are not fit to be Magistrates. He alured divers with flattery and fair offers to sacrifice. but immediately they that were Christians in deed, & they also which were thought to be no less, made themselves manifest unto all men as if they had showed themselves upon a stage. for they which with heart and good will professed Christian religion, threw down their sword girdles & signified they would rather suffer any kind of torment then deny their Saviour Christ jesus. Of which number was jonianus, Valentinianus & Valens, who afterwards were crowned Emperors. Other some that were counterfeit Christians, who thought that the riches and honour of this world was true felicity itself, without any delay fell to sacrifice. Of which number Ecebolius a Sophist of Constantinople was one, who conforming himself unto the humours & disposition 
Ecebolius was a turn coat.  of the Emperors, was an earnest follower of the christian faith in the time of Constantius: but when julian succeeded him in the empire he fell to gentility and the idolatry of Pagans: again after the death of julian he became a professor of the doctrine of Christ. He say along at the porch of the Church and cried unto such as came in: tread me under foot for that I am the unsavoury salt. Ecebolius as he was light and unconstant, so he continued unto the end. It came to pass about that time that the Emperor purposed to revenge him of the Persians for the injury they had done him by invading some part of the Roman dominions, and determined to take his journey into the East through the coasts of Asia. When that he pondered with himself how many evils and inconveniences appertained unto wars, what great sums of money were needful thereunto, and how that without it, it was unpossible to bring his purpose to effect, he devised a certain sleight to wring money from the Christians. for he set a great fine upon the heads of such as would not sacrifice, and the tax was very grievous and duly demanded of the Christians so that every one rateably was seized at a certain sum and the Emperor himself in a short while was wonderfully enriched with the injurious heaps of money unjustly exacted. This law was of force not only where he traveled, but also in such countries as he came not near. Then did the Gentiles insult over the christians: the Philosophers celebrated their frequented conferences: 
The horrible practices of the ethnics.  they solemnized certain detestable rites and ceremonies: they made slaughter of infants sparing no sex, they used their entrails for soothsaying, they tasted of their tender bowels. These horrible practices were both at Athens, at Alexandria and other places.   

CAP. XII.  
How that Athanasius was feign to fly and leave Alexandria in the time of julian the Apostata.  
THey forged at that time a false accusation against Athanasius and signified unto the Emperor that he had subverted Egypt and the whole city of Alexandria, and that of necessity it behoved to banish him the city, so that by the commandment of the Emperor the governor of Alexandria was sore incensed against him. Athanasius uttering these words unto 
Cap. 14. in the greek. Athanasius likeneth persecution caution to cloud cloud or mist.  certain of his familiars: My friends let us go aside for a season, this is but a little cloud which quick will vanish away, fled immediately, took shipping and sailed into Egypt. the enemy pursued after & made haste to overtake him. When it was understood that the pursuers were at hand, his companions gave him counsel to fly into the desert. he by following their advise escaped the enemy. for he persuaded them to turn back and to meet the pursuers, the which they did immediately. As soon as they who a little before fled away, met the persecutors there was nothing demanded of them, but whether they had seen Athanasius: who answered again that he hide himself in some bush not far from them, and if they would make quick speed, they would be like to take him. so the pursuers followed after and the farther they run the further they range, but they lost their labour. for he escaped their hands & conveyed himself privily to Alexandria where he hide himself until the kindled flame of persecution was wholly quenched. Such was the hurly burly after sundry storms of persecution and manifold vexations by the Ethnics, which happened unto the Bishop of Alexandria. Furthermore the governors of the provinces supposing now that it was high tide for them under colour of the Emperors religion to make up their bags, vexed the christians far sorer than the emperors proclamations bore them out: demanded greater taxes than they were seized at, and sometimes tormented their bodies. The Emperor understanding of their doings winked at them, and answered the christians which 
julian the Apostata mocketh christians with their religion. Cap. 15. in the greek.  complained unto him in this sort: It is your part when you have injuries offered unto you, to take it patiently, for so your God commanded you.   

CAP. XIII.  
Of such as suffered martyrdom at Meris a city of Phrygia in the time of julian.  
THere was at Meris a city of Phrygla a certain governor whose name was Amachius, 
Amachius an Heathen magistrate.  who commanded that the Idolatricall temple of the Ethnics which stood in that city should be set wide open, that the foul heaps and filthy corners of a long time unfrequented should be made clean, and fell himself a worshipping of the Idols. Which act of his pricked not a little in conscience the zealous christians. Wherefore one Macedonius, Theodulus and Tatianus being kindled with fetuencie of love towards the christian faith, could in no wise away with such horrible practices: but in the burning zeal of their godly inindes, broke in the night season into the temple, threw down their Idols, and stamped them into powder. Whereat when the governor was wonderful wroth and purposed to execute diverse of the citizens which were giltelesse and innocent persons, the authors thereof presented themselves of their own accord before him and chose to die themselves for the truth, rather than any other for their sakes should be deprived of their lives. After they were laid in hold the governor commanded that they should clear themselves by sacrificing unto the Idols and threatened them if they refused he would severely punish them. They being of a noble mind & valiant courage, set nought by his threats, made themselves ready to suffer what torment soever were laid upon them, for they counted it far better to lose their lives then to defile their souls with those impure sacrifices. The governor 
Macedonius, Theodulus, & Tatianus broiled to death.  when he had assayed them at all kind of torments last of all set them on the gridiron, caused fire to be made under, & broiled them to death. And to the end they might valiantly encounter under the glorious garland of victory, they reason thus with the governor: If thou long (O Amachius) after broiled meat, turn up the other side of us, lest in the eating we seem raw unto thee and the blood run about thy teeth. This was the end that these men had.   

CAP. XIIII.  
When the Emperor julian forbade the christians the study of Profane literature both the Apollinaruses the father and the son fell a writing. The profltte that the christians have in profane writers.  
THe law which the Emperor made that the christians should not be trained up in the liberal sciences made both the Apollinariuses (of whom we spoke before) to be of far greater fame. For either of them being skilful in such arts as directed our style and orations, the father a grammarian, the son a Rhetorician profited very much the christians and furthered at that time not a little the church of God. For the father as a profound grammarian framed the art of humanity unto the furtherance of Christian religion: he turned 
The fine books of Moses in heroical verse. The new Testament was turned into Dialogues.  the five books of Moses into Heroical verse, together with other books of the old Testament which contain Histories: partly in Hexameter verse and partly after the form of comedies and tragedies, with the fit application of persons: he wrote in all kind of metre to the end the christians should not be ignorant and unskilful in any rare gift that excelled among the Gentiles. The son an eloquent Rhetorician, brought the writings of the Evangelists and works of the Apostles into Dialogues, as Plato used among the Heathens. Although their labour and industry seemed available and greatly to set forth the service of God, in so much that thereby the lewd drift of the Emperor was stopped from taking effect: yet the providence of God did far exceed both their careful study and dashed also the Emperors wicked devise. For immediately the emperors law (as hereafter it shall more manifestly appear) was abrogated and their works were as much spoken of, as if they had never been written. But here peradventure some man will say unto me: why then do ye attribute both the aforesaid unto the providence of God? As touching the shorteninge of the Emperors days it is known well enough how available it was unto christian religion: but in that the poetry of both the Apollinariuses was neglected, and that the christians freely applied the Philosophical sciences of the heathens, there is no man will grant that it furthered the service of God, and the faith of Christ. For it can not be without danger that the christians may wade in the doctrine of Ethnics, in so much it teacheth that there be many Gods. Unto these things which aptly may be objected unto us we will presently frame such answers as we can. The doctrine of the Gentiles is allowed neither by Christ neither by his Disciples as inspired from above: neither altogether rejected for dangerous. And I take that to have come to pass not without the special providence of almighty God. For there were many heathen Philosophers which were not far from the knowledge of God: such as by public disputation confuted the Epicures and other contentious Philosophers delighted with the quirckes of logic and overthrew their palpable error and ignorance. And though they could stand the favourers of christian religion in great stead for their furtherance of learning, yet attained they not unto the ground & principal point of our religion insomuch they understood not the mystery of Christ which was concealed the continuance of many ages and generations. The which the Apostle in his epistle unto the Romans showeth plainly in these words: The wrath of God is revealed from heaven against all ungodliness 
Rom. 1.  and iniquity of men which withhold the truth in unrighteousness. For the thing that may be known of God is manifest among them, because God hath showed it unto them. For his invisible things being understood by his works, are seen through the creation of the world, that is, both his eternal power & godhead, so that they are without excuse, because that when they knew God, notwithstanding they glorified him not as God. Wherefore they knowing the truth which God revealed unto them were worthy of death, because that when they knew God they glorified him not as God. Therefore sithence that the Apostle forbadd not the knowledge of the Gentiles doctrine, he gave free licence and liberty unto every man at his choice and pleasure to wade in the understanding of them. Let this suffire for one reason to the satisfying of the former doubts. The second is as followeth. The holy Scriptures inspired from above deliver unto us divine precepts and mystical doctrine: they graff in the minds of such as hear them, true Godliness and the right trade of living: they set wide open before such as study them, the most sacred faith: they teach us no logic, wherewith we may withstand such as oppugn the truth, although the adversaries are easiest overthrown when their own armour and proper defence is used to their foil and destruction. But the christians enjoyed not this benefit by the works of both the Apollinariuses. This was it that the Emperor julian shot at when as he made a law that the christians should not be schooled in the doctrine of the Gentiles. He knew full well that the fables contained in the works of the heathen writers being poised in the equal balance of indifferent judgement would quickly be found light and subject to reprehension and discredit: the which fond invention of theirs when Socrates their principal philosopher had disallowed, the judges condemned him, as if he had gone about to disprove or destroy their Gods, nay rather their devels. Besides all this both Christ himself and his Apostle commanded us to be tried exchangers, to the end we might examine all things & hold that 
1. Thes. 5. Coloss. 2.  which is good: We have also to take heed lest any cirumvent us through Philosophy & vain deceit. This we shall not be able to do unless we possess the armour of the enemy, and in enjoying it, we turn the whole unto an other use. For we have to reject that which is evil, to retain that which is good, and to admit nothing without good trial. For that which is good wheresoever it is found appertaineth unto the truth. For if any be disposed to urge us farther herein set him consider with himself how the Apostle did not only not forbid the knowledge of Heathenish doctrine, but is seen not to have despised them himself, to the end he might be skilful in many of the Ethnics works. Where I pray you borrowed he this sentence: The Cretians are always liars, evil beasts, slow bellies, was it not out of Epimenides a Poet of Creta 
Tit.. 1. Act. 17.  or where learned he this: we are also his offspring, was it not out of the Phaenomena of Aratus the Astronomer? That saying also: Evil words corrupt good manners, showeth plainly that 
1. Corinth. 15.  he was well seen in the tragedies of Euripides. But what need I use many words hereof? It is known well enough that the Doctors of the Church of an aunc: ente custom never forbidden unto this day, exercised themselves from their youth up even unto the last hour in the sciences and doctrine of the Gentiles: partly for to attain aswell unto a fine style and eloquent phrase as the exercise and whettinge of the wits: and partly also for to confute the doctrine of such writers as delivered unto the world error and falsehood in steed of the manifest and only truth. These things according unto our simple ability we have laid down by occasion of both these Apollinariuses.   

CAP. XV. 
Ca 17. in the Greek.   
How the Emperor taking his voyage to war with the Persians came to Antioch where the common people derided him, unto whom after his departure he wrote an oration entitled Misopogon.  
THe Emperor when he had exacted of the christians and heaped together a great sum of money proceeding on his voyage against the Persians came to Antioch in Syria, Being there and desirous to show unto the people of Antioch a taste of his honours title the which he set much by, set the market low, made all things very cheap, had no consideration of the time: he pondered not with himself how that an host or army wheresoever it cometh, bringeth great damage unto the provincials and turneth plenty of necessaries to scarcity of food. Wherefore taverners and vittayling houses which provided necessaries for wayfaringe men, not able to bear the loss of so weighty a burden, whereunto they were enjoined by the emperors edict, gave over their trade, so that the city was brought to great distress, because they wanted necessary provision. The Antiochians an impatient kind of people, soon provoked to anger and revengement could not away with this plague (which they took for no other) without any more ado they go to meet the Emperor, they cry out against him, they inveye at his 
The beard and coin of julian.  doings, and play with his beard (it was a long thrumme beard) they bid him go shave his beard and make halters thereof: they bring him in remembrance of his coin, wherein there was a bull conquering the world with his horns. For the Emperor being wholly given to superstition, sacrificed bulls upon the Idols altar, and therefore gave charge that both the Altar and the bull should be engraven in his coin. The Emperor being incensed with these skommes, threatened he would plague the people of Antioch. He removed thence into Tarsus in Cilicia, as soon as he had provided there such necessaries as he stood in need of, he 
The orations of Libanius.  went on his journey. Whereupon Libanius the Sophist took occasion to write the oration entitled of his embassy, where he entreated the Emperor for the Antiochians, and also the oration unto the people of Antioch where he laid before them the displeasure which the Emperor had conceived against them. The report goeth that the Sophist wrote the said Orations and yet 
The oration of julian against such as slouted his beard.  they never were seen abroad: and that the Emperor was appeased not by revenging him of such as had flouted his beard, but requiting them with like contumelious skommes. For he defamed the city of Antioch for ever in the oration which he entitled Antiochian or Misopogon directed against the deriders of his beard. So far of these things.   

CAP. XVI. 
Cap. 18. in the Greek.   
When the Emperor would have an answer of the Oracle of Apollo, the devil would not speak because the body of Babilas the martyr was buried hard by. The emperors displeasure, and of the torments which Theodorus the Confessor suffered.  
Now let us speak of the injuries which the Emperor at that time did unto the Christians at Antioch. When he had commanded that the Idolatricall temples of the Ethnics should be set wide open at Antioch, the Emperor made haste to the Oracle of Apollo which was in Daphne a little out of Antioch. But the Devil whose dwelling was in that den 
Babilas the martyr.  trembled for fear of Babilas the martyr (whose corpse say interred not far from the place) and would give the Emperor no answer, the Emperor perceiving the cause, commanded that the martyrs tomb should thence be removed with speed. When the christians of Antioch understood of this they assemble together with women and children, they rejoice and are glad, they sing Psalms, they translate the corpse from out of Daphne into the city of Antioch. The Psalms which they song tended to the reprehension of the Heathen Gods, and of such as worshipped 
Rust. lib. 1. eccles. hist. cap. 35. saith the Psalm was this: confounded be all they that worship carved Images and put their trust in Idols.  Idols and carved images. 
* Cap. 19 in the Greek. Theodorus a confessor Ruff. li. 1. c. 36.  Then the emperors disposition which was hid and cloaked afore time was made manifest unto the whole world. For he who a little before was a professor of Philosophy, now breaketh out, and fretteth within himself at the Psalms that were song in derision of the Gentiles, and determineth to torment the christians as Diocletian had done in a while before. But when his expedition against the Persians permitted no leisure to bring his purpose about, he gave out a commission unto Salustius who was lieutenant of that province, for to see that such as had song the Psalms in derision of the ethnics should severely be punished. The Lieutenant although he were a paynim yet was he altogether unwilling to execute his commission. But he seeing there was no other choice attached many of the christians, sent many to prison. But one that was a young man by name Theodorus and appeached of the Pagans, he tormented with sundry kinds of punishments, and rend the flesh all his body over with the lash of the whip: and in the end he commanded that he should be let lose when in very deed he was thought not possibly able to live. Yet God restored him to his former health, for he lived many years after that confession which he yielded in torment. Ruffinus who wrote the ecclesiastical history of his time in the latin tongue reporteth that he had conference a long time after with this Theodorus and demanded of him whether he had not felt great pain when the lash of the whip rebounded from his body: And that he answered him again that the torments were not so grievous as some men thought: that there stood by him a young man which wiped away all the salt drops of that swettinge combat, confirmed him in the faith, and that the hour of torment was unto him rather a delectable pleasure then a doleful pain. This much shall suffice of the renowned Theodorus. At that very time there came Ambassadors from the Persians' unto the Emperor julian, requiring him to proclaim open wars, he sent them back again with this answer. you shall see me shortly in mine own person and therefore I shall not need to send any in embassy unto you for this matter.   

CAP. XVII.  
How the Emperor exhorted the jews to sacrifice. Of the wonderful signs 
Cap. 20. in the greek.  which God showed unto the jews and the utter ruin of their temple at jerusalem.  
furthermore when the Emperor endeavoured an other way to vex the christians, he set for the his own superstition to be derided of all men. For when he took great pleasure in sacrifice, he did not only feed his own fond humour with the shedding of blood, but also enjoined penalties for such as recreated not themselves with the like. When he perceived that he could find but a few men of his disposition, he calleth for the jews and demandeth of them the cause why they did not sacrifice, seeing that Moses had commanded them so to do? after they had answered that it was not lawful for them to execute that function in any other place save at jerusalem: he commanded that in all the hast the temple of Solomon should be builded up again. After this he taketh his voyage against the Persians. The jews who of a long time had dreamt they should see the day when their temple should be builded again for sacrifice, now thinking that the hour was come, occupied their heads busily about the building: they put the christians in great fear: they insolentely crowed over them: they threatened them the like entertainment, as they themselves had of old at the Romans hands. When by the Emperors commandment the cost and charges was awarded out of the public treasury, all necessaries were provided: as timber, stone, brick, clay, lime, together with other things that are required in building. At what time Cyrillus Bishop of jerusalem remembered the prophecy of Daniel, the which Christ had confirmed and prognosticated unto many: that the time 
The prophecy of Cyril. Math. 24. A great earthquake.  was now come when there should not be one stone of the temple left upon the other but that the prophecy of our Saviour should now take place and be fulfilled. When the Bishop had thus prophesied, there was a great earthquake the night following which shook the old foundation of the temple and turned all down to the ground, together with the houses which adjoined thereunto. The jews at the sight thereof were taken with a sudden fear, the fame thereof brought many which dwelled in far countries to see it. Again not only this but also many that were present saw with their eyes an other wonder. For there came down fire from Heaven 
Fire from heaven burned the instruments of the jews.  which burned all their tools and instruments. Then might a man have seen their hammers, graving irons, saws, axes, hatchets and all such things as the workmen occupied in the building, consumed with fire. The fire ceased not to burn the space of a whole day. The jews again being in manner astonied at this strange sight, confessed against their wills that Christ was an omniporente God: yet yielded they not unto his will and pleasure but were held back with the stubborn opinion of judaisme that was rooted in their bones. Neither could the third wonder which ensued after convert them unto the true faith. The night following 
Crosses were printed in the clothes of the jews that could not be wiped away.  there were forms of crosses marked in their garments which shined like the sun beams: in the morning when they saw them and coveted to wipe and rub them of, they could not by any means. Wherefore being blinded as the Apostle writeth, they banished the goodness of God from among them. To conclude the temple at that time in steed of raising up was ruynously thrown to the ground.   

CAP. XVIII. 
Cap. 20. in the greek.   
Of the Emperor julians' voyage into Persia and his miserable end.  
THe Emperor understanding the manner of the Persians that in winter they are very weak, 
The Persians' & Medes can not abide could  of small power and simple courage (for they are a kind of people that can not away with cold: the Mede also as it is commonly said, all winter time, never pulleth his hand out of his bosom) knowing also that the Roman souldiere is of power and force, though the weather pinch never so much: marched forwards a little before winter and led his army into Persia. First he destroyed the country, the villages, threw down their castles afterwards he fell a ransackinge of their cities. He besieged Ctesiphon that great city of Persia, and pinched therein the king of Persia very sore, so that he sent unto him many Ambassadors humbly requesting him to take from him some part of his kingdom, to end the field, to raise the siege and so go his way. But julian was nothing moved therewith: pitied them not at all: neither remembered he the common saying: To conquer is praise worthy but insolentely to triumph over the conquered is a despiteful Act: he put confidence in fond conjectures of south saying, he trusted to much fantastical dreams, the which Maximus the Philosopher then present put in his head: he hoped verily to countervail or rather to surmount the greater glory and noble prowess of Alexander the Great, so that he set nought by the humble suit of the Persians: he dreamt according unto the opinion of Pythagoras and Plato that by the transmigration of the souls from one body into an other, the soul of Alexander was crept into his carcase: or rather that he was Alexander himself in an other body. The which opinion led him into a foul error, and caused him to make light of the king of Persia his request. The king understanding that his embassy was to no purpose, being brought to a narrow straight and sore plunge gathered his power the day after this embassy and joined with the Roman host face to face. The Romans although they found great fault with their Emperor for refusing the offer and falling to bloodshed, yet doubted they not to deal with the Persians who now were come forth to meet them, so that in the end they put them to flight and won the field. The Emperor himself was a horseback at the battle to the end he might animate and encourage the soldiers: but trusting to much to his prosperity and thinking himself cockesure went into his camp without complete harness. Therefore an arrow being soddaynely shot at him, pierced through his arm and stuck in his ribs which gave him his deaths wound, but who did it, was never known. Some report that he was wounded by a fugitive Persian: some other that he was slain by one of his own soldiers, which is rife in every man's mouth, yet Calistus one of the emperors household guard, who wrote his life in Heroical verse, and the battle which he gave then unto the Persians, say the that it was a wicked fiend or Devil that run him through, which peradventure is feigned after the manner of Poetical invention, and yet it may very well be true, for we learn that the furies of Hell have often times recompensed such lewd persons with extreme punishment. But how so ever it was every man knoweth that for his heady rashness he was subject to danger: for his eloquence, and gift of utterance he was desirous of vain glory: and for his counterfeit gravity he was contemned and derided of all men. Thus he ended his life in 
julian died Anno Dom. 367.  Persia (as I said before) in his fourth Consulship the which he enjoyed with Salustius, being the sixth and twentieth of june and the third year of his reign: the seventh year after he was made Caesar by Constantius, the one and thirtieth year of his age.   

CAP. XIX.  
jovianus is created Emperor. A notable confutation of Libanius the Heathen Rhetorician.  
THe soldiers being doubtful, knowing not what was best to be done, the next day after the death of julian, without any further deliberation, they proclaim jovianus a man 
jovianus was created Emperor Anno Dom. 367.  of valiant and noble courage their Emperor. This man being a tribune, when julian by proclamation gave the soldiers in choice either to do sacrifice or to leave warfare: chose rather to throw away his swordegirdle then to satisfy the wicked and detestable edict of the Emperor. For all that, julian, when the necessity of the wars then in hand constrained him, retained him in the number of his Captains. But jovianus being nominated Emperor refuseth the crown and being compelled thereunto against his will by the souldieres breaketh out into loud speech, saying: In that he was a Christian he would not be Emperor where Ethnics should become his subjects: yet when all with one voice confessed themselves to be Christians, he yielded and was crowned Emperor. Being in Persia and suddenly put to his shifts, his soldiers also being almost famished to death: upon certain conditions he joined in league with the king of Persia and so ended the wars. The covenants as the Romans thought were unlawful, yet considering the case of that present time they were not to be misliked. For he was content to lose the dominion of Syria and to deliver the Persians Nisibis a city in Mesopotamia. When these tidings were blazed abroad the Christians conceived no small joy at the departure of julian: the whole army also misliked very much with his undiscreet and heady rashness and lay to his charge that the bounds of the Empire were cut short. For be being deceived by a Persian that was a fugitive, set afire certain vessels upon the seas which brought them corn, and thereof it rose that the famine grieved them sore. At that time Libanius the Sophist made a funeral oration where he be wailed the death of julian and entitled it juliana or the Epitaph of julian. In the which he painted forth his life with lofty style in praise of his person and to his further commendation reporteth of the books he had written against the Christians, and how that in them he had proved their doctrine for trifling and ridiculous stuff. If this Rhetorician had extolled the Emperor only for his other Acts, I would have proceeded with silence to discourse of that which remaineth of the history: but in so much he hath mentioned the books of julian, and like a grave and wise orator inveighed bitterly against Christian religion, therefore I have thought good to say somewhat thereof, and first I will lay down his own words 
* Cap. 23. in the Greek. Libanius the Sophist in his funeral oration upon the death of julian the Apostata.  In the winter season (saith he) when the nights are somewhat long, the Emperor perusing those books which affirm that the man whose original was in Palaestina is both God and the son of God, confuted them with many reasons and strong arguments and condemned them for ridiculous doctrine: affirmed moreover that the glorious religion, highly esteemed of them was full of toys and trifles, where he proved himself to be far wiser than the old grayberde of Tyrus. Wherefore let the old man of Tyrus (he meaneth Porphyrius) conceive no displeasure at all but patientely weigh wherein his child doth prejudice his credit. These are the words of Libanius the Sophiste. Truly I will say no less, but that he was a notable Rhetorician and I am verily persuaded that if he had not consented unto the emperors religion, he would have had no other speech in his mouth then the Christians have at this day, and that by all likelihood, being an excellent Rhetorician, he would have extolled Christian religion unto the skies. For he wrote in the praise of Constantius while he lived, after his disease he wrote to his dispraise and made invectives against him. Wherefore if Porphyrius had been Emperor, he would have preferred his works before the writings of julian: again if julian had been a Sophist (as he wrote of Ecebolius in his funeral oration of julian) he would have called him a bald Rhetorician. In as much as then he being of the same religion with the Emperor, being a Rhetorician, being also his friend wrote his pleasure of him: we also after our ability will fall to answer his slanderous works. First he saith that in the winter season the nights being somewhat long he took great pains in perusing the christians books He signifieth by taking of pains in this place, that his travel was great in writing of invectives, as Rhetoricians do use, when they train up youth to the knowledge of their art. A good while ago he read those books in deed, took great pains, discoursed at large, not as Libanius saith with strong arguments, but with weak, in so much they were contrary to the truth, and endeavoured skoffinge wise to refel such things as of themselves were of force enough. For whosoever disputeth with an other, laboureth to foil his adversary, sometime by corrupting and perverting, some other time by concealinge of the truth. Whosoever also he be that oweth spite and hatred unto any man, he will endeavour like a deadly enemy not only to do, but also to speak the worst of him: he will also wrest all the mischief which the enemy deviseth against him, upon his adversary. Their own books do manifestly declare, that both julian and Porphyrius (whom he calleth the grey beard of Tyrus) were railers and scoffers. For Porphyrius in his book entitled the lives of Philosophers, writing of Socrates the chief of all the rest, inveigheth against him bitterly: and writeth to his contumely railing speeches and far more opprobrious languages, than Melitus or Anytus who of old slandered him alike, ever durst to revile Socrates with all. I mean that Socrates whom the Gentiles have in great admiration for his temperance, justice and others his virtues: whom Plato the divine Philosopher, whom Xenophon with the whole Senate of Philosophers do greatly reverence. But julian following his father's steps in all things, revealed unto the world that corrupt humour which troubled his head (wherewich he reviled all the Emperors and Caesars that were before him) in so much that he spared not, no not his dear friend the Philosopher Marcus. Wherefore let their writings be judge whether both Porphyrius and julian were revilers and slanderers or no. Neither have I need of great and weighty arguments to confirm this my assertion: but the opinions of diverse sage personages grounded upon good conjectures the which I mind to allege shall stand for sufficient proof. What Gregory Nazianzen hath though of julian, let us first of all see out of his own words. For in his second Oration against the Gentiles he writeth thus. Although both his reign and 
Gregorius Nazianzen ora. 2. cont. Gentil.  also experience hath taught other men that these things were most true in him: yet perceived I them long a go since the time I was acquainted with him at Athens. For he came thither when the Empress had procured licence of the Emperor for his voyage, when also his brother Gallus had conspired the death of Constantius the Emperor. There were two causes that moved him to repair unto Athens. The first tolerable, the second of small honesty: the first to see Grece and the schools that flourished therein: the second (which was more secret and known unto few) for to consult with soothsayers and sacrificers about his affairs in time to come, because it was not then openly permitted for the authors of such impiety to practise such devilish inventions. And I myself in coniecturinge of him at that time (although I am not of the number of Prophesiers) was not much deceived: for his wavering mind and frenticke disposition, made me a Prophet good enough. He which goeth nearest the mark by conjecture, is commonly called the best prophet. I saw not one sign 
The physiognomy of julian the Apostata.  in him that gave me any hope of him that ever he would become an honest man. He had a running head: his shoulders did never lynne wagginge, and lay slatte or stipe wise: he had winkinge eyes that continewally rolled in his head: his countenance was staring: he had a sliding, slippery and limpinge pace: his visage was scornful: he had a flyringe face of his own, the which his immoderate laughter and continewall skorninge did declare: his manner was without all good order to say and unsay: his words came tumblinge out with vehemency and stops, the sentence broken in the mids: his questions and objections were rash and foolish, his answers were little better which oftentimes followed one after the other, and as there was little hold of them, so were they proposed without order. But what need I to run over all particulars. I foresaw in him before he was created Emperor that which afterwards proved to be most true. If there were presently in place any of my familiars which heard me thus divininge of him, I am sure they would testify this to be no otherwise then I do report it: in whose hearing also at the foresight of these things I uttered these words: O good God what a monster the Empire of Rome doth nourish. When I had uttered these words I desired of God that in this behalf I might be found a liar. For that had been far better, then that the whole world should have been visited with so many mischiefs, then that such a monster should ever have been seen among men, when the like thereof had never been remembered before: seeing there happened many deluges and floods overflowing the countries, the which both young and old at this hour doth remember: great loss by fire: terrible earthquakes and gaping of the ground, and men also of a strange shape were seen borne into the world, of mixed and compound natuers half man half beast. But he purchased unto himself such an end as his fantic disposition by all right deserved. These things did Gregory report of julian. Because that Porphyrius and julian both, in many their rash allegations to the slander of Christian religion have done great injury to the truth, partly by perverting certain places of holy Scripture, partly also by reconcilinge of others after their own foolish judgement, with applying of them to their own purpose: many withstood them, confuted and overthrew their Sophistical positions, yea above all the rest, Origen, who flourished a long time before the reign of julian, sifted out such places of holy Scripture as seemed to bring the readers into doubt, laid down the objections together with the answers, & satisfied the captious & vain doubts of wicked persons. If julian and Porphyrius had diligently perused these his works, they would (I am sure) not only have approved the same but also applied all their gifts to other matters and never set their minds to write Sophistical fallacies full of blasphemous impiety against the majesty of God. It is manifest hereby that the Emperor used these cavillations among rude and unlearned people, and not in the hearing of such as had learned the manifest truth out of holy Scripture. For when he had heaped together many words of holy Scripture which are necessarily set forth after a common and usual kind of phrase to express the economy, the order in doing or dispensation of God, in the end he saith thus: Verily these places every one unless the sentence hath some secret or hid mystery (the which 
julian lib. 3. contra Christian.  I take to be most true) contain as far forth as the words give us to understand many blasphemies against God. This was one among other of his arguments laid down in his third book against the Christians. In his book entitled Cynisme while he endeavoureth to instruct us how far forth it may be lawful for us to proceed in framing of holy fables or divine comedies, his opinion is that in the handling of such matters it behoved us to conceal the truth, his words are these: Nature had liefer be unrevealed, the hid also, 
julian lib. Cynis.  and the intrecate essence of the Gods will not in any wise suffer itself to be beaten with plain and manifest words, into the defiled ears of men. Wherefore the Emperor as far forth as we can gather by his words, seemeth to be of that opinion touching holy Scripture, because the words are mystical and contain secrecy: but it grieves him that all men be not of his mind and therefore he scorneth at such Christians as understand the said mysteries simply. Yet he should not have so derided the simplicity of the common people: neither therefore to have inveighed against holy Scripture: neither to have abhorred and detested the sense and notable sentences comprised in the same, because all men did not understand them as he thought good. Now as it is very evident the like happened unto Porphyrius. This Porphyrius 
Impatiency brought Porphyrius into Apostasy.  being rebuked of certain Christians at Caesarea in Palaestina, being altogether impatient through boiling choler, and burning heat of furious rage fell from the Christian faith and rashly took pen in hand (because of the hatred he owed unto them, which reprehended him) for to write books where he inveighed bitterly with contumelious style against all Christians: as I reed in the books of Eusebius Pamphilus which he wrote to the confutation of his works. The Emperor also setting up himself insolencely against the Christians in the hearing of unlearned persons, and being provoked thereunto by the self same fantic and raging humour fell into the like Apostasy with Porphyrius. Wherefore both of them, falling of their own accord into extreme impiety, and privy in conscience to their blasphemous practices received punishment due unto their deserving. Furthermore when Libanius the Sophiste scornfully derided the Christians, in these words: they take the man that was borne in Palaestina for God and the son of God: me thinks he forgetteth himself when as 
Libanius in in funeral of julian.  in the end of his Oration he numbered julian among the Gods, in this sort: first of all (saith he) they could not refrain, for they stoned him almost to death which brought the first tidings of julians' departure out of this life, as if he had lied against God. Again a little after: O thou scholar (sayeth he) of the devels: O thou disciple of the devels: O thou assistant and associate of the devels. Although he understood this otherwise, yet in so much he eschewed not the equivocal word which comprised also the Devil, he seemed to utter no less than the Christians accustomed to do in reproach. Wherefore if he had determined with himself to extol any man, he should have avoided every ambiguous word in such sort as he rejected an other phrase being reprehended for it, and blotted it out of his books. How that man in Christ is made God: how that he is both man openly, and God in mystery, how that also both these things may be justified, the holy books of the Christians do declare. The Ethnics before they believe, are not able to comprehend it. For the saying of the Prophet is true: If you believe not, ye shall not be able to understand. Wherefore they are not ashamed to number many mortal men in the catalogue of the gods. I would to God they had offended herein only in taking them for gods who were virtuous livers, just men, and temperate persons: but they have preferred such as were impure, unjust, and drunken sorts: I mean Herculeans, Bacchians, Aesculapians, whom Libanius doth very 
Hercules. Bacchus. Aesculapius.  oft call to witness in his writings, whose amorous toys and wanton behaviour both with male and female if I should go about to rehearse, would compel me to use a long digression. Such as are desirous to understand farther hereof, let them repair unto Aristotle's Peplus, by interpretation the woman's attire: unto Dionysius garland, unto Reginus Polymnemon, and to the whole rabble of Poets, who writing of these things do set wide open unto the world the vain and ridiculous mysteries of the Ethnics. but that it is a heathenish custom to account of mortal men as of gods, let us consider thereof a little better. The Rhodians being in great distress received answer of the Oracle, that they 
Attis died for love.  should worship Attis the Phrygian, who was a priest, and died fantic. The Oracle was as followeth:  
Set forth the great God Attis name, sound out his glorious praise,  
Whom virtue joined with Adonis chaste and Bacchus happy days. 
Adonis was a beautiful boy slain of a boar & because he was the dearlinge of Venus she turned him to a purple flower, or as some say, unto a Rose. Bacchus was a drunken sot   
This Oracle maketh Attis, who died for love, a god, together with Adonis & Bacchus. Moreover when Alexander king of Macedonia came to Asia, the people Amphictiones brought him presents, of whom the Oracle of Apollo in Delphos made this answer, and charged the people as followeth:  
Let altars burn and incense power, please jove, Minerva eke:  
The potent prince though nature frail, his favour you must seek.  
For jove from heaven to earth him sent, lo Alexander king,  
As God he comes the earth to rule, and just laws for to bring.  
These were the words which the devil out of the breast of Pythia uttered of Alexander. The same Oracle to the end he might flatter great personages and Princes of great power, numbered them in the catalogue of the gods, and peradventure this answer was no other but a flattering of Alexander. To what end shall I write of Cleomêdes the wrestler, of whom to the end 
Cleomêdes was a wrestler of exceeding strength & greatness of body, who being put beside the price at the game of Olympus, fell mad. Antinous was a young boy whom Adrianus the Emperor loved. Cap. 24. in the greek.  he might be canonised a god, the Oracle spoke in this sort:  
Cleomede interred is, his fame let flourish still,  
Advance with feasts and sacrifice his name, this is our will.  
Diogenes Cynicus and Oinomaus the philosopher, condemned the Oracle of Apollo for this aforesaid folly. The people Cyciceni called Adrianus the thirtienth god: Adrianus himself counted Antinous his dearlinge in the catalogue of the gods. Yet Libanius would not once open his lips to the reprehension of these ridiculous toys and mere folly. Nevertheless though he perused these Oracles, and read over the book of Adrias, entitled The life of Alexander, yet was not he ashamed to esteem of Porphyrius as of a god. I am humbly (sayeth he) to crave pardon of the old graybearde of Tyrus, in that I have preferred the works of the Emperor before his writings. Thus have we discoursed by way of digression somewhat at large, to the end we might satisfy the despiteful reports of the slanderous mouth of the Sophist: yet in so much they seem to require a several volume we will end them hear and proceed on in our history.   

CAP. XX.  
How that the bishops of all sects & opinions posted unto jovianus the Emperor as soon as he was created, hoping every one to find him according unto their own veins.  
AS soon as the Emperor jovianns returned out of Persia, the churches immediately 
The Emperor jovianꝰ was a favourer of the Nicene creed.  were troubled with sedition. The bishops likewise whilst they hope to find the Emperor of their own several opinions, endeavour with all might to prevent one an other. The Emperor for as much as always he cleaved unto the creed containing the clause of One substance. made flat answer that he would always further the same, & encouraged Athanasius bishop of Alexandria by his letters, who immediately after the disease of julian enjoyed again the bishopric of Alexandria. For he being then confirmed therein by the emperors letters, laid aside all fear & faintness of courage. Moreover the Emperor called home again the bishops whom Constantius had exiled, whom julian also had not restored to their seas. Then also the Idol groves & temples of the Ethnics were shut up: the Pagans themselves wandered & hid them here & there: such as wore the philosophical habit, laid it aside & wore the common & usual attire. Those bloody & detestable sacrifices wherewith they openly defiled themselves, & took their fill during the reign of julian, were now wholly taken away.   

CAP. XXI. 
Cap. 25. in the Greek.   
How the Macedonians and Acacians assembling at Antioch, confirmed with their subscriptions the Nicene Creed.  
THe Christian affairs were not as yet pacified, neither enjoyed they a quiet end. For such as were ringleaders of contrary factions got them unto the Emperor, hoping that he would give them free liberty to feed & foster among themselves the fiery humour of contention, & licence to deal seditiously which their adversaries. And first of all the Macedonians exhibit unto him a supplication where they request that such as avouch the unlikeness & dissimilitude between the son & the father should be banished the church, & themselves substituted in their rooms. The authors of this supplication were Basilus bishop of Ancyra, Silvanus' bishop of Tarsus, Sophronius bishop of Pompeiopolis, Pasinicus bishop of Zenum, Leontius bishop of Comanum, Callicrates 
jovianus the Emperor could not away with contentious persons.  bishop of Claudiopolis, & Theophilus bishop of Castabala. The Emperor receiving their supplication gave them no answer at all, but sent them away with these words. I tell you truly I can not away with contention, but such as embrace unity & concord, I do both honour & reverence them. These words of the Emperor coming to the ears of other contentious persons, delayed the heat of sedition that was kindled among them, which fell out right as the Emperor had wished. Again at that time also the behaviour of the Acacians, a busy kind of bodies, a sect wonderful seditious was perceived: a kind of people they are always applying themselves according unto the veins of the Emperors. These men assemble themselves at Antioch in Syria together with Meletius, who a little before had severed himself from their communion, they creep to familiarity & conference with him. The cause that moved them thereunto was, for that they saw him in great estimation with the Emperor, who then made his abode at Antioch. They frame a supplication among themselves with uniform consent of them all: They acknowledge the faith of One substance: they ratify the Nicene creed: They exhibit unto the Emperor their supplication containing the form 
The supplication of the Acacians assembled at the council of Antioch unto the Emperor jovianus.  as followeth. Unto our most holy and gracious lord jovianus, victorious, puissant, Augustus: the council of bishops assembled at Antioch out of sundry provinces, send greeting in the Lord. We have experience & trial sufficient (most holy Emperor) how that your grace's highness with great industry endeavoureth to establish peace & unity in the church of God: neither are we ignorant how that your prudent advice thinketh no less than that the form of the catholic faith will prevail very much to the furtherance and confirmation of the aforesaid unity and concord. Therefore lest we should be numbered among the corrupters of the true and sincere character of Christian doctrine: we thought good to let your majesty understand that we both allow and retain unviolably the Creed confirmed of old in the holy & sacred council of Nice: sithence that the clause of One substance (according unto some men's thinking unadvisedly laid down) is very well interlaced of the fathers, interpreted and expounded both with commodious phrases, and fit epithetons: the which exposition showeth forth the son to be begotten of the father's substance: to be like unto the father according unto his substance: that no passion ought to be conceived in his inexplicable generation: that the word Substance was not used of the holy fathers in that sense which the Grecians take it, but to the overthrow of the poisoned doctrine which the blasphemous mouth of Arius endeavoured to establish, saying that Christ had his original of nothing: that also these Anomoians affirming (by interpretation) the son to be unlike the father, who lately stepped up, avouched more impudent and lewd doctrine to the overthrow of the ecclesiastical peace and unity. Wherefore we have thought good to annex unto this our supplication, wherein our censure and opinion is laid 
The subscription of the bishops.  down, the form of faith (which we honour and reverence) decreed by the bishops assembled at Nice. It begins as followeth: We believe in one God the father almighty, etc. containing throughout very sound and substantial doctrine. I Meletius bishop of Antioch, do subscribe and allow of all the parts and parcels of the aforesaid supplication and creed above written. Even so do I Eusebius bishop of Samosata, Euagrius bishop of Sicilia, Vranius bishop of Apamea, Zoilus bishop of Larissae, Acacius bishop of Caesarea, Antipater bishop of Rosse, Abramius bishop of Vria, Aristonicus bishop of Seleucobelus, Barlamenus bishop of Pergamus, Vranius bishop of Melitine, Magnus' bishop of Chalcedon, Eutychius bishop of Eleutheropolis, Isacocis' bishop of Armenia the greater, Titus' bishop of Bostra, Peter bishop of Sipus, Pelagius bishop of Laodicea, Arabianus bishop of Antros, Piso bishop of Adana, by his substitute Lamydrio the elder, Sabinianus bishop of Zeugma, Athanasius bishop of Ancyra by his substitutes Orphitus and Atetius the elders, Irenio bishop of Gaza, Piso bishop of Augusta, Patricius bishop of Paltum by his substitute Lamyrio the elder, Anatolius bishop of Beroea, Theotimus bishop of Arabia, and Lucianus bishop of Arce. This supplication have we found in the book of Sabinus entitled The collection of the councils. The Emperor who determined with himself to pacify with gentle and courteous languages all quarrels and contention, made answer that he would not molest any, what faith or religion soever they professed, but above all others that he would honour and reverence such as showed themselves peacemakers, and went about to maintain the bond of unity and concord. Themistius the philosopher doth 
Flatterers are likened unto the sea Euripus which ebbeth and floweth seven times a day.  report these things in this sort of him. For in the oration entitled Consul, the which he wrote of him, he extolleth him unto the skies, because that in granting every man free choice and liberty to profess this or that kind of religion, he stopped the mouths of all flattering parasites and sycophants, which kind of men (sayeth he nyppinge wise) as it is known unto the whole world, worship not the king of heaven, but the earthly crown and sceptre, much like unto Euripus carried headlong some times this way, some times that way.   

CAP. XXII.  
The death of jovianus the Emperor.  
THe Emperor when he had appeased the sedition of contentious persons, in such sort as we have said before, removed with speed from Antioch, and got him to Tarsus in Cilicia, where after the wont solemnity of honourable funerals he buried the corpse of julian his predecessor, immediately after he is proclaimed Consul. Thence he took his voyage towards Constantinople, & came unto a place called Dedastana, lying in the midst between Galatia and Bythinia. There was he met of Themistius the philosopher, together with other Senators and noble personages, who then pronounced before him his oration entitled Consul. the which afterwards also he uttered at Constantinople in the hearing of the whole multitude. The empire 
jovianus the Emperor departed this life Anno Dom. 368.  of Rome had enjoyed great prosperity: the state of all people both high and low: the ecclesiastical affairs of the church of God, by reason of so virtuous an Emperor, had flourished exceedingly: had not death unlooked for, pierced his breast with her poisoned dart, and deprived him of all his princely joy: for he died in the aforesaid place in winter, of the lungs being stopped with deadly obstructions, the 17 of February: he himself together with his son Varonianus being Consul. He was Emperor seven months, and departed this life being three and thirty year old. This book compriseth the space of two years and five months.   
The end of the third book of Socrates.   

THE FOURTH BOOK OF THE ECCLESIASTICAL HISTORY OF SOCRATES SCHOLASTICUS.  

CAP. I.  
How that after the death of jovian, Valentinianus was chosen Emperor, who joined with him his brother Valens. Valentinianus himself was a true Catholic, but Valens was an Arian.  
WHen jovian the Emperor had run the race of his natural life, and departed out 
The fourth book compriseth the history of 16. years. ending anno Dom. 381. Valentinianus created Emperor anno Dom. 368. Valens the Arian was fellow Emperor with Valentinian. An. Do. 368.  of this world at Dadastana, (as we said before) the seventienth of February, being Consul himself together with Varonianus his son: the soldiers which came from Gallatia the seventh day after, into Nicaea a city of Bythinia, proclaimed with uniform consent and one voice Valentinianus for their Emperor, the five and twenty of the said February, and in the aforesaid Consulship. This Valentinian was by birth of Pannonia, and of the city Cimale, who applying himself to feats of arms, proved both a skilful and a valiant warrior. He was a man of a noble mind, and seemed always to deserve far greater honour and dignity than he enjoyed. As soon as he was created Emperor, he got him with all speed to Constantinople, and thirty days after his coronation, he made his brother Valens fellow Emperor with him. And though they were both Christians, yet did they disagree in points of religion. Valentinian embraced the faith established by the Council of Nice: but Valens after a certain toy conceived in his brains, cleaved unto the Arian heresy, the which opinion took root in his breast, by reason he was baptised of Eudoxius the Arian bishop of Constantinople. They were both earnest followers of the faith which they embraced, and being created Emperors, the one was far unlike the other in condition and trade of life. For though before that time under the reign of julian, the one being Tribune, I mean Valentinian, the other being of the ordinary guard and daily about the Emperor, I mean Valens, they both declared unto the world the zeal they bore unto Christian religion (for being constrained to sacrifice, they chose rather to fling from them their sword girdles, then forsake the faith of Christ, so that the Emperor julian deposed near neither of them from their dignities, no more he did not jovian, who immediately succeeded him in the Empire, perceiving they were profitable members of the common wealth) yet afterwards having gotten the supremacy & the imperial sceptre, notwithstanding their diligence and care was alike in the administration of the public weal at the beginning of their reign, for all that touching the faith (as I said before) they varied one from an other, and showed a contrary and a divers countenance unto the professors of Christian religion. Valentinian as he honoured and reverenced the favourers of his faith and opinion: so he molested the Arians not at all: yet Valens endeavoured not only to increase the numbered of the Arians, but also (as hereafter shall more manifestly 
Liberius. Athanasius. Lucius. Euzoius. p●aulinus'. Meletius. Cyrillus. Eudoxius.  appear) grievously to persecute the contrary opinion. About that time Liberius was bishop of Rome, and at Alexandria Athanasius was over the congregations which addicted themselves unto the faith of One substance: but over the Arians was Lucius, whom the heretics chose to their bishop immediately after the disease of Georgius. The Arians inhabiting Antioch had Euzoius to their bishop. Such as maynetayned there also the faith of One substance, were divided into two parts, over the one was Paulinus, over the other Meletius. Cyrillus was then bishop of jerusalem, and Eudoxius the Arian, bishop of Constantinople. The defenders of the creed which contained the clause of One substance, were fain to meet in a little chapel within the said city, and there to celebrate their wont solemnity. The sect of the Macedonians which varied from the Acacians in Seleucia, enjoyed their churches throughout every city. And thus went the affairs of the church in those days.   

CAP. II.  
When Valentinianus abode in the West, the Macedonians repaired unto Valens at Constantinople and obtained of him to summon a council. How that Valens being an Arian persecuted the true Christians.  
THe Emperor Valentinian took his journey with all speed into the West, whither he was constrained by reason of earnest business to remove. But Valens as he remained at Constantinople was visited of the Bishops which were of the sect of Macedonius, and requested to summon an other synod for the establishing of the true faith. The emperor thinking verily they were of one opinion with Acacius & Eudoxius, gave them licence to call a council together. They from every where cited the bishops to meet at Lampsacum. But Valens with all celerity got him 
The council of Lampsacum gathered together of Macedonian heretics.  to Antioch in Syria, fearing lest the Persians should break the league of thirty years made in the reign of jovianus, and invade the Roman dominions, where he found that the Persians were quiet and meant no harm. The Emperor therefore living in peace and enjoying quietness raised great and grievous persecution against them which embraced the faith of one substance. And although he molested not Paulinus the Bishop, for his rare virtues and singular gifts, yet banished he Meletius. but others of the Churches of Antioch that would not communicate with Euzoius, he vexed diversly and plagued with sundry penalties and punishments. It is reported moreover that he threw many into the river Orontes which runneth by the city, and there drowned them.   

CAP. III.  
While Valens the Emperor persecuted the true Christians in the East, Procopius the tyrant rebelled at Constantinople, then also were seen great earthquakes and overflowing of the sea which destroyed many cities.  
WHen Valens exercised such practices in Syria, Procopius the tyrant rebelleth at Constantinople. 
Anno Dom. 369.  Who when in short space he had gathered great power, marched forwards to give battle unto the Emperor. Valens understanding of this, was in a sore taking, and by reason of this stir his tyranny & cruelty rested a while from persecuting. In the mean space 
Earthquakes  while the smoke of this tumult waxed hot, there rose upon a sudden a great earthquake which scattered the building asunder & destroyed many cities. Moreover the sea kept not with in his bounds, 
The sea overflowed.  broke over the banks & drowned the countries. for it fell out in many places, that where a little before men went afoot, all than was afloat, boats, barks & ships were used: again the sea went so far from itself in other places that it left much dry land, much sandy ground, & many fishes to swim without water. These things happened in the first consulship of these two Emperors.   

CAP. FOUR  
In the troublesome state of the Church the Macedonian sect in the council of Lampsacum ratified the creed of the council held at Antioch: accursed the faith of the council summoned at Ariminum, and confirmed the deposition of Acacius and Eudoxius.  
IN the time of the aforesaid calamities, neither enjoyed the common weal peace, neither were the eccelesiastical affairs in prosperous estate. for such as had procured licence of the Emperor 
The council of Lampsacum held of Macedonians 7. years after the council of Seleucia.  to summon a council met together at Lampsacum in the same Counsulship, that is the seventh year after the council of Seleucia, and there after they had confirmed afresh the form of faith which of old was published at Antioch, (they had also a little before subscribed unto the same at Seleucia) they accursed the creed of the Bishops which with uniform consent in religion they had lately established at Ariminum. Again they gave sentence against Acacius and Eudoxius, as of right deserving to be removed. Eudoxius Bishop of Constantinople could in no wise resist their doings, the commotion and wars then in hand raised by the tyrant Procopius, was a cause and let that he could not revenge him of them. Wherefore Eleusius Bishop of Cyzicum having gotten the upper hand, maintained for a while together with his complices the Macedonian opinion, the which also a little before was disclosed and made more manifest at the council of Lampsacum. I suppose verily the said council to have been cause why Hellespontus (for Lampsacum is a town on the sea side of Hellespontus towards Asia) is so full of the Macedonian heretics. The aforesaid council was ended as you read before.   

CAP. V.  
How the Emperor and the rebel Procopius pitched their field by Nacolaea a city of Phrygia. The rebel was betrayed by his own captains, and executed together with them.  
THe year following in the consulship of Gratianus and Dagalaephus the war began. For 
Anno Dom. 370.  Procopius the tyrant left Constantinople and made expedition against the Emperor: Valens understanding of it removed out of Antioch and with all speed went to meet Procopius, joined with him at Nacolaea a city in Phrygia, and there pitched the battle. In the first s skirmish he had the worse, his side was the weaker, in a while after he took Procopius alive, for Angelo and Gomarius his own captains had betrayed him, whom (I mean all three) he executed 
Angelo and Gomarius the captains of Proco pius were sawed alsider Procopius dieth miserably.  with new and strange kinds of torments. The traitors for contemning their allegiance & oath passed between them, he sawed asunder in the midst. The tyranes thighs he tied to the tops of mighty boughs growing not far asunder, the which first of all with certain Engines he wrested to the ground, afterwards loosed them which lifted Procopius on high and pulled him in pieces. The rebel being thus corn in two parts died miserably.   

CAP. VI  
How the Emperor after his victory against Procopius went about to compel the Macedonian council of Lampsacum & all Christians to the Arian opinion.  
THe Emperor being puffed up with his prosperous and lucky successes, turned himself again to molest & persecute the christians because he determined with himself to prefer every where the Arian opinion. And first of all the council held at Lampsacum lay on his stomach not only because they deposed the Arian Bishops and deprived them of their Churches, but also because they accursed the form of faith lately established at Ariminum. Wherefore after his coming unto Nicomedia a city of Bythinia he called before him Eleusius Bishop of Cyzicum, who as I said before was of the Macedonian opinion. The Emperor called together a council of Arian Bishops, and compelled Eleusius to subscribe unto their faith. Who though at the first he denied utterly that he would agree thereunto, yet afterwards being sore threatened of the Emperor with banishment and confiscation of all his substance, he yielded unto the Arian opinion: Immediately after his subscription he was in a great agony and torment of conscience: he returned thence to Cyzicum: In the face of the congregation he made a pitiful complaint with relation of the injury which the Emperor had done unto him: how he had condescended not with his will, but by compulsion unto the Arian heresy: he requested they would get them an other bishop, because that he was constrained to deny his own opinion, but the inhabiters of Cyzicum for the great love and affection they bore towards him, neither would acknowledge an other bishop over them, neither yeld up the government of their Church. Wherefore they both took him for their superior, and kept still their former opinion.   

CAP. VII.  
How that Eunomius after the deposition of Eleusuis the Macedonian, was made Bishop of Cyzicum. The original of Eunomius, and how that he being the scribe of Actius the Atheist followed his steps.  
WHen the former deposition was heard of, the Bishop of Constantinople those Eunomius to be Bishop of Cyzicum, who being an eloquent man, was thought able with his gift of persuasion easily to induce them to embrace his opinion. After that Eunomius was come thither, the Emperor sent his commandment that Eleusius should be removed, and Eunomius placed in his room. Whereupon the favourers of Eleusius builded them a church without the walls of the city, and there had their private conventicles. but of Eleusius so far. And 
Eunomius was the scribe of Aëtius the heretic.  now let us return unto Eunomius. This Eunomius was a scribe of Aetius, who was surnamed the Atheist, of whom we spoke before. And living with this Aetius he learned of him captious fallaces and quirks of Logic, the which Sophisters do highly embrace and exercised himself therein continually. Moreover he was delighted with vain speeches and epithetons: he learned unadvisedly to frame sophistical arguments: he took great pride therein and ran headlong into open blasphemy. he embraced the heresy of Arius and impugned the truth in Christ. And although he was in manner ignorant as touching holy Scripture and the understanding thereof: yet was he able to decline the words and vary the phrase, but he could never attain unto the mark he shot at, as his seven books of commentaries upon the epistle of S. Paul unto the Romans foolishly written do declare. When he had uttered many deign and frivolous expositions of that epistle, his capacity could not comprise neither attain unto the drift of the Apostle. There are extant certain other books of his not unlike the former, the which if any be disposed to peruse, he shall find many words, but little matter. It was this Eunomius that Eudoxius preferred to the bishopric of Cyzicum. When as he after his wont manner fed the ears of his auditors out of the pulpit with sophistical arguments and reasons of Logic, he amazed his auditory, so that thereupon there was raised a great tumult at Cyzicum. for the citizens of Cyzicum when they could not away with his arrogant and insolent manner of preaching, they banished him their city. Thence he got him to Constantinople, lived with Eudoxius and played the Bishop no longer. Yet lest we seem in the way of slander only to report these things of him, let us hear the blasphemous words of Eunomius himself, wherewith most impiously after his Sophistical manner he derogated from the majesty of Almighty God. he said as followeth: God of his own essence understandeth no more 
The blasphemies of Eunomius the heretic.  than we do, neither is the same better known or understood of him then of us: and whatsoever we know of it, the same knoweth he, and look what his capacity reacheth unto, the same thou shalt find in us. These and many other such lewd fallacies linked Eunomius together, but after what sort he fell from the Arians, I will hereafter declare.   

CAP. VIII.  
Of the oracle that was found engraven in a stone, when the Emperor Valens upon displeasure overthrew the walls of Chalcedon.  
THe Emperor upon displeasure gave commandment that the walls of Chalcedon lying over against Byzantium should be overthrown. for he took an oath that if he got the upper hand of Procopius the tyrant, he would do it because the citizens of Chalcedon took Procopius part and reviled him as he passed by the walls of their city with spiteful and contumelious languages, and shut up their gates against him. so it fell out that the walls of the city by the commandment of the Emperor were thrown down to the ground. the stones there of were carried to the common baths at Constantinople called Constantianae. In one of the said stones there was an oracle found engraven the which of old lay in secret, & then first came to light. Whereby it appeared that the walls should be taken to the use of the baths, when great plenty of waters were seen in the city: and that when infinite of the Barbarian nations invaded the Roman dominions, they should wonderfully molest the empire of Rome, and in the end be overthrown themselves, there is no cause to the contrary but that the reader may have the oracle laid before him.  
When Nymphs with noise and royal feasts, when mirth in city reigns 
An oracle found engraven in a stone when the wall of Chalcedon was the own down.   
When walls with woe keep streamy baths that boil up filth and stains  
A people strong in number great shall pass Danuby streams  
Calliro eke, the Scythian Isle and Misian craggy realms  
The Thracian banks with armour bright all covered men shall see  
This nation fierce though armour fight in armour foiled shallbe.  
The oracle is in this sort. for not long after the conduit which Valens made, yielded great plenty of water unto the city of Constantinople: at the same time also (as hereafter shall more manifestly appear) certain of the Barbarian nations took armour against the empire of Rome. yet the oracle may otherwise be understood. for Clearchus the Lieutenant of the city after the conveyance of the conduit, made a great pipe in Theodosius market the which was called the plentiful pipe, where also for joy thereof the city kept a solemn feast, and this peradventure was it which the Oracle meant when he said:  
When Nymphs with noise and royal feasts when mirth in city reigns  
When walls with woe keep streamy baths that boil up filth and stains.  
But these circumstances & knowledge of the oracle fell out afterwards. When the walls of Chalcedon were a throwing down, the citizens of Constantinople made humble suit unto the Emperor that he would not so deface the city of Chalcedon. the like did the Bithynians, Nicomedians & Nicaeans, who by chance than were at Constantinople. but the emperor being thoroughly incensed against them, took their suit in very ill part: & to the end he might keep his oath, he commanded the wall should down and the foundation should be filled up with little pelting stones, so that as yet there is to be seen in some places of the wall, how slender and what new building of no account was raised upon so ancient and substantial a foundation. but of the walls of Chalcedon so much shall suffice.   

CAP. IX.  
How the Emperor Valens persecuted the Novations who embraced the clause of one substance no less than the true Christians. How the Emperor Valentinianus begat a son and called him after his own name, for his son Gratianus was borne before Valentinianus enjoyed the empire.  
THe Emperor moreover ceased not from persecuting such as embraced the creed containing the clause of one substance, but banished them out of Constantinople, and together with them the novatians who addicted themselves unto the same opinion: their Church doors he commanded to be nailed up: their Bishop Agelius a man that led a precise life, and ruled the Church even from the reign of Constantine he exiled. This man all his life time went barefoot and according unto the commandment of the Gospel, he had but one coat. At that tune Martianus who sometime was a soldier in the emperors palace, a zealous and an eloquent man, appeased the displeasure of the Emperor conceived against the novatians. He was then a Priest of the Novatian Church, and trained up Anastasia and Carosis the emperors daughters in the precepts of Grammar: in whose name the common baths builded by Valens at Constantinople were consecrated, the which as yet are there to be seen bearing the name of the emperors daughters. Wherefore by reason of his suit and because of the reverend opinion which the Emperor conceived of this priest, the Novatian Churches being shut up for a while, were set wide open and frequented a new, yet were they not rid of the Arians nor delivered from their persecution. The Arians abhorred them because they loved entirely such as embraced the faith of one substance. The state of the Ecclesiastical affairs than was at this point. This one thing we may not leave untouched, how the battle between the Emperor and Procopius the tyrant was fought about the latter end of May. in the consulship of Gratianus and Dagalephus. In a while after the said battle, the aforesaid men being Consuls, the Emperor Valentinianus had a son borne him in the West, whom he called after his own name, for his son Gratianus was borne before he was crowned Emperor.   

CAP. X.  
Of the great hail that fell at Constantinople, and the earthquakes which happened in Bythinia and Hellespontus.  
THe year following in the Consulship of Lucinus and jovianus, the second of julie, hail of 
Great hail.  a wonderful bigness, like unto stones lighted at Constantinople. It is rise in every man's mouth that God sent that great hail in token of his displeasure against the Emperor, for banishing many Priests and Bishops which refused to communicate with Eudoxius the Arian. Not long after in the aforesaid consulship, the four and twentieth of August, Valentinianus created his son Gratianus Emperor. The year following, being the second Consulship of Valentinianus 
Terrible earthquakes.  and Valens, the eleventh of Octobre, there was in Bythinia a great earthquake which overthrew the city of Nice. It was the twelve year after the ruin of Nicomedia. Immediately after many pieces of Germa, a city in Hellespontus were turned upside down with an other earthquake. for all these dreadful sights were beheld in the open face of the world, the lewd disposition of Eudoxius the Arian Bishop, and the perverted mind of the Emperor Valens was nothing moved to incline unto piety and right reformation of true religion. for they observed no mean but furiously raged against all such as held the contrary faith and opinion. These earthquakes were no otherwise to be taken then for manifest tokens of the schism & tumults then raised in the church. And though many of the priestly order were deprived of their dignities, yet of all the rest Basilius Bishop of Caesarea in Cappadocia, and Gregorius Bishop of a small and mean city bordering upon Caesarea, by the providence of God for their great piety were not banished their native soil. Of whom I shall have occasion hereafter to discourse more at large.   

CAP. XI.  
How the sect of Macedonius being put to their shifts by reason of the emperors displeasure, sent their letters unto Liberius Bishop of Rome, where they subscribed unto the faith of one substance.  
WHen as at that time such as cleaved steadfastly unto the clause of one substance being the true Christians, were vexed above measure: the Macedonians also were pursued of the wicked and godless persecutors. These men partly for fear and partly for their faith being brought to their wits end, wrote letters and sent messengers from their bishoprics one unto the other, signifying that of necessity they must fly for refuge both unto the emperors brother and to Liberius Bishop of Rome, and subscribe rather unto their faith then condescend to communicate with Eudoxius the Arian. Wherefore they send Eustathius Bishop of Sebastia, one that had been often times deposed: Silvanus' Bishop of Tarsus in Cilicia, and Theophilus Bishop of Castabala a city likewise of Cilicia: these men are charged not to disagree as touching the faith with Liberius, but to communicate with the Church of Rome and to ratify by their subscriptions the faith of one substance. When these men had received their letters which impugned the faith at Seleucia, in all the hast they post to old Rome. They show not themselves unto the Emperor (for he was in France, busily occupying himself about the battle against the Sarmatians) but deliver their letters unto Liberius. Liberius refuseth to give their letters the reading, he told them they were Arians and therefore in no wise to be entertained of the Church, because they had abrogated the creed of the Nicene council. Unto whom they make answer that his words were true, yet that they repented them afterwards of their folly: that they acknowledge the truth: that of late they had condemned the opinion which affirmeth the son to be unlike the father: that they confessed the son in all things and in all respects to be like the father, and that the clause of likeness differed nothing from the sense of one substance. When they had made this protestation by word of mouth, he requireth them to do the same in writing. They immediately exhibit unto him a supplication where in the form of faith published and established by the council of Nice was comprised. And lest that I seem overtedious unto the reader, my purpose is to omit the letters they wrote from one company to an other, namely from Smyrna in Asia, from Pisidia, Isauria, Pamphilia and Lycia: only here to lay down the supplication which Eustathius sent from his lodging unto Liberius, it was written as followeth:  
Unto their Lord and brother their fellow minister Liberius, Eustathius, Theophilus & Sylvanus send greeting in the Lord.  
To the end we may remove all suspicion of heresy and partaking with sects whatsoever, 
The heretical Bishops of Macedonius sect, now do recant & exhibit this supplication unto Liberius bishop of Rone.  which heretofore have molested the quiet estate of the catholic church: presently we do allow of the synods & assemblies of bishops which met at Lampsacum & Smyrna, & at sundry other places maintaining the right & sound faith. that these our words may seem for no other than our true meaning, we are legates & have brought letters unto your holiness, unto all the bishops of Italy & to the other churches whatsoever of the west country, whereby it shall manifestly appear that we are of the Catholic faith: that we defend the sacred Canons of the Nicene council established in the happy reign of the holy Emperor Constantine by three hundred and fifteen Bishops, the which unto this day have been continually observed and unviolably retained: where the clause of one substance was godly interlaced to the overthrow of the poisoned opinion of Arius. for by subscribing with our own hands we do plainly protest that we are of no other opinion than these fathers were of: but that heretofore & presently also we embrace the same faith with them & mind firmly to continue therein unto our last hour. Moreover we condemn Arius, his detestable opinion, his disciples, his complices: the whole heresy of Sabellius, all the Patropassians, Marcionists, Photinians, Marcellians, & to be short the wicked sect of Paulus Samosatenus. We pronounce these men's doctrine for accursed together with all that hold with them, all heresies like wise which are contrary unto the aforesaid sacred faith, generally & godly framed by those holy fathers assembled in the city of Nice. We accurse also the form of faith that was repeated at the council of Ariminum, partly for that it repugneth the Nicene Creed, & partly for that divers were fraudulently brought to subscribe unto the same at Constantinople, through wiles & perjury mistaking the title, for they took Nice a city of Thracia, for Nice in Bythinia. The belief & faith we are of, & of them likewise whose legates we are, is as followeth: We believe in one God the father almighty, maker of all things visible & invisible, 
The Nicene Creed.  & in one only begotten God our Lord jesus Christ the son of God, begotten of the father, that is of the substance of the father: God of God, light of light: very God of very God begotten not made: being of one substance with the father by whom all things were made, either in heaven or in earth, who for us men & for our salvation came down from heaven, was incarnate & made man, he suffered & rose again the third day, he ascended into heaven & shall come again to judge both the quick & the dead. And we believe in the holy Ghost. such as say there was a time when he was not: or that he was not before his incarnation: or that he hath his being of nothing: or that he consisteth of any other essence or substance then of the fathers: or that the son of God is convertible and mutable, them I say, the holy and Catholic Church under heaven doth hold for accursed. I Eustathius bishop of Sebastia, Theophilus & Silvanus' legates of the councils of Lampsacum, Smyrna, with others, have voluntarily with our own proper hands subscribed unto all the premises & to every parcel within comprised. If any man after this our protestation commense any suit or accuse either us or them which sent us, let him come with your holiness letters unto some of the catholic Bishops whom you think best, & there plead with us in their presence & so let the punishment light upon his head that is faulty.  
Liberius having bound the legates with the subscription of their own hands, received them into the communion, gave them these letters following and sent them away.  
The epistle of Liberius Bishop of Rome, unto the Bishops of the Macedonian 
Cap. 11 in the Greek.  sect inhabiting the East countries.  
Unto our well-beloved brethren and fellow bishops Hythius, Cyrillus, Hyperechius, Vranius, Heron, Elpidius, Maximus, Eusebius, Eucarpius, Heortasius etc. unto all the Catholic bishops of the East churches: Liberius Bishop of Italy together with other Bishops of the West send greeting always in the lord Your letters (well-beloved brethren & men that are bedecked with the bright beams of faith) we have received by the reverend brethren & bishops Eustathius, Silvanus & Theophilus, containing quietness & concord of the catholic church, which confirmed in us fully out desired joy & gladness. And first of all because that thereby we perceived your faith & opinion to be in all points agreeable both with mine which am the meanest of you all, with the other bishops of Italy & the rest of the west countries: nay not only this but also your legates have confirmed it with the testimony of their own hands. This Catholic & Apostolic faith we do acknowledge which from the council of Nice hitherto hath firmly & unviolably continued. This was the faith that your legates protested: in this faith with notable courage they have accursed all the crooked steps of cankered opinions, & quenched all the fiery sparkles that slashed thereof. This faith not only by preaching unto the people but also by penning of it in paper they have published unto the world. The copy whereof we thought good to annex unto these letters, lest the heretics find means hereby to cavil: even as some heretofore have gotten lighter occasion than this to leveale at the church of God the darts of their despiteful mind & the flaming firebrands of contention for our most reverend brethren Eustathius, Silvanus & Theophilus confess the same, and withal themselves, together with your fatherhood, to have been ever of this faith, & now with free purpose to continue firm in the same unto the last hour: that in the faith which was approved of three hundredth & eighteen Catholic Bishops assembled in the city of Nice: which containeth the absolute and perfect truth: which stoppeth the mouths of heretics and utterly overthroweth their counterfeit doctrine. Neither came it to pass by hap hazard that so great a heap & multitude of bishops met together: for it was the will & providence of Almighty God that assembled them to the suppression of the fury & rage of the heretic Arius. It was with the same number that blessed Abraham overcame through faith 
Gen. 14.  so many millions of men. The which faith being comprised in the force & virtue of one substance, is so firm & invincible a bulwark that it foileth all the sleights & crafty invention of the Arian heresy. And although the cursed & abominable Arians caused all bishops from every where to assemble at Ariminum, to the end that either through persuasion or rather (to tell the truth) by the commandment of the Emperor, that which was the principal point of the creed might by them be blotted out, or at least wise lewdly perverted: yet for all their spiteful devices, they prevailed not. For all the Bishops in manner which met at Ariminum, and were either 
The council of Ariminum recanteth & accurseth Arius.  alured by their fraudulent enticements, or compelled by force, and so fell at that time from the faith: now having remembered themselves better, accursed the faith set forth by the Bishops at Ariminum: ratified by subscription the Catholic & Apostolic faith confirmed by the bishops of the Nicene council, and now they communicate together with us: once I say again all they presently are earnest & zealously bend against the heretical opinion of Arius and his followers. The which thing when your legates had thoroughly examined & deeply weighed with them selves, they freely subscribed in your names, & accursed Arius together with the canons concluded upon at Ariminum contrary unto the Nicene faith, unto the which sometimes you your selves being trained through fraud & wiles have by oath subscribed. Wherefore it seemed good unto us to write unto your loving brotherhood & to assist you in such reasonable requests: especially seeing we are given to understand by the protestation of your legates that the bishops of the cast are now come into the right way & embrace one faith together with the Catholic Bishops of the west. Neither would we have you ignorant that they who sometime were craftily & violently drawn from the truth to establish the blasphemous decrees against the majesty of the son of God at the council of Ariminum: now have wholly & unfeignedly condemned the same, & with uniform consent of them all to have embraced the Nicene creed. Moreover you have to certify all men by your letters, that they which heretofore unwittingly swerved from the faith & now wander in the waste desert & dark mist of heresy may at length return unto the bright & celestial beams of christian liberty shining in the world to the comfort of their souls. All which let them know for surety that if they will not after this damnable council purge themselves & vomit out the deadly poison of this detestable doctrine: if they will not remove from among them all the blasphemies of Arius: if they will not abhor him from the heart root & accurse him for ever: that they themselves are cut of & excommunicated from the communion of the faithful as aliens & foreigners, (for the Church nourisheth no bastards) together with Arius & his disciples, & all such viper's brood as the Sabellians, Patropassians & all other heretical opinions whatsoever. God have you in his tuition well-beloved brethren.  
The legates of Eustathius company having gotten these letters took their journey into Sicilia: where after that 
The council of Sicilia.  a synod of Sicilian bishops was called together, they protested in like sort before them that they embraced the faith of one substance: there also they ratify the form of faith established by the council of Nice. When they had also procured these bishop's letters touching the same matter together with the epistle of Liberius unto the east churches, strait way they return home. The eastern bishops after the receat of Liberius epistle, sent legates into every city of them which defended the faith of one substance, requesting them with one consent to assemble at Tarsus in Cilicia: partly for to ratify the Nicene creed, and partly for to remove all schism and contention raised in the Church since that time. The which peradventure had been done, if that Eudoxius the Arian Bishop who was in great favour with the Emperor had not withstood it: who also for the summoning thereof was wonderfully incensed, so that afterwards he diversly vexed them. Sabinus also in his book entitled the collection of the councils, reporteth in like sort that the Macedonians communicated by their legates with Liberius, and ratified thee Nicene Creed.   

CAP. XII. 
Cap. 13. in the Greek.   
How Eunomius the heretic fell from Eudoxius the Arian: how by the procurement of Eudoxius, Athanasius was feign to sly & to hide himself, so that there rose a great tumult, and to appease the same, the Emperor wrote lovingly unto the people of Alexandria, & commanded that Athanasius should quietly enjoy his bishopric.  
ABout that time Eunomius divided himself from Eudoxius, & raised several conventicles: 
The one heretic fallen out with the other.  because that after he had made long and tedious suit unto Eudoxius in the behalf of his master Aetius, he would not receive him into the Church. Neither did eudoxus that of himself (for he misliked not at all with the opinion of Aetius, in so much that his own differed not from his) but all the whole faction of Eudoxius abhorred Aetius for one that was of a contrary opinion unto them. It is known very well that this was the cause which moved Eunomius to disagree and vary from Eudoxius, for we learned of a truth these things to have thus fallen out at Constantinople. But at Alexandria the writ that was sent thither by the governors, through the procurement of Eudoxius molested wonderfully the quiet estate of the Church. Athanasius mistrusting the heady and rash motion of the common people, fearing if any mischief were wrought by them that it would be laid to his charge: hide himself in his father's privy closet, the full space of four months. The Emperor hearing that the people was all on an uproar at the departure of Athanasius, for the love and longing they did for him, was wonderfully incensed and signified unto the people of Alexandria by his letters that his pleasure was that Athanasius should quietly as they wished themselves enjoy the bishopric. by this means it came to pass that the Church of Alexandria had peace and tranquillity unto the death of Athanasius. but how the Arians possessed that Church after his death we will hereafter declare.   

CAP. XIII. 
Cap. 14. in the Greek.   
How that after the death of Eudoxius, the Arians chose Demophilus bishop of Constantinople: the Catholics chose Euagrius whom Eustathius Bishop of Antioch did consecrate, but by the commandment of the Emperor Valens they were both exiled, so that afterwards the true Christians were wonderfully afflicted. Of the fourscore priests that were burned in the ship, & the great famine that fell in Phrygia.  
THe Emperor Valens hastening again to Antioch left Constantinople & coming to Nicomedia in Bythinia, was feign to make there his abode for a while, the cause was as followeth. Eudoxius the Arian Bishop having enjoyed the bishopric of Constantinople the space of nyneteene years departed this life immediately after the emperors removing out of the city, in the third Consulship of Valentinianus and Valens. Wherefore the Arians placed Demophilus in his room. but such as embraced the faith of one substance, supposing now they had got fit opportunity, chose Euagrius a man of their own opinion. He was consecrated bishop by Eustathius, who of old had been bishop of Antioch, and then lately had been by jovianus called home from exile & at that time by chance remained (though in secret) at Constantinople for to confirm such as were of the faith of one substance. 
* Cap. 15. in the greek.  This being done the Arians begun again with furious motion to persecute the faithful christians, so that tidings thereof came quickly to the emperors ears. he fearing greatly lest the seditious tumult of the vulgar sort should overthrow the city, sent out of Nicomedia into Constantinople great power of armed soldiers: & commanded withal that both the consecrator and the consecrated bishop should be banished one to one place, the other into an other country. Wherefore Eustathius was exiled into Bizya a city of Thracia, & Euagrius was conveyed into an other city. When the world favoured the Arians in this sort, they set up themselves, they crowed insolently over the true christians, they scurged, reviled, imprisoned, mearced they laid upon them all the grievous and intolerable burdens they could devise. The true Christians being thus oppressed with extreme dealing, went unto the Emperor, besought most humbly of him, that if not altogether yet at least wise he would ease them of some part of their troubles: but where they thought to have found favour, there were they foully deceived, insomuch they hoped to obtain justice at his hands which was their deadly foe and the cause of all their woeful calamity. 
* Cap. 16. in the Greek.  For when as those godly & religious men of the priestly order being in number fourscore and sent in the name of all the rest into Nicomedia, (namely as the most famous, Vrbanus, Theodorus, and Menedemus) made supplication unto the Emperor, opened unto him their grief, certified him of the injuries they sustained at the hands of the Arians: he although he was then wonderfully incensed against them, yet concealed his displeasure until that privily he had commanded his Lieutenant Modestus to lay them in hold, and punish them with death. The kind of death insomuch it was new and strange, I think best to paint it forth in paper to the knowledge of the posterity in time to come. The Lieutenant fearing greatly lest if he would execute them in the open face of the Citizens, the common people would be on an uproar and set upon him: made them believe that he would banish them the country. They took the threats of exile in good part. The Lieutenant commanded them to hasten unto the road, to go on board, and take shipping as if they were to be conveyed into foreign and far countries: yet charged he the mariners, then when as they came into the main seae they should set the ship afire, so that dying 
Fourscore true christians were set in a ship and fired by commandment of Valens the Arian Emperor.  in that sort they should have none for to bury them. And so they did. For immediately after their coming unto the Astacen see, they conveyed themselves into a cockeboate, fired the ship and returned home. There rose by chance a mighty Eastern wind which drove the ship with violence, swiftly for to sulcate the seas and continued so long until she arrived at the haven called Dacidizus: where in the end together with those godly men she was utterly consumed to ashes. Yet the report goeth, and rife it is in every man's mouth that this cruel and horrible act was not long after unrevenged. For immediately all Phrygia was plagued with a sore and a lamentable famine: so that many of the inhabitants of that country were constrained of necessity to fly unto Constantinople and to other provinces for necessary food. The city of Constantinople though it find and relieve an infinite multitude of men, yet there is great plenty & abundance of all things partly by reason that all necessaries are carried thither by seae, and partly also that Euxinus is so nigh and conveyeth thither great store of grain.   

CAP. XIIII. 
Cap. 17. in the greek.   
How the Emperor went to Antioch and persecuted all them that professed the faith of one substance: of his doings at Edessa and the great constancy of a Christianwoman.  
THe Emperor Valens weighed not at all this grievous famine, went forth on his journey to Antioch: and continuing there pursued with deadly hatred such as detested the Arian opinion. He deposed of their churches for no other crime then because they were enemies unto the Arians, all that embraced the faith of one substance, not only throughout all the Eastern parts of the world: but also not satisfied with this punishment, tormented them with diverse grievous devices and executed a far greater number than we spoke of before, with sundry kinds of death but specially with drowning of them in the surging waves of the sea. 
* Cap. 18. in the Greek.  Furthermore let us here call to remembrance, the horrible Act committed by him at Edessa a city in Mesopotamia. There I mean in that city there is a goodly & a gorgeous temple called Saint Thomas the Apostles, where infinite troops of men for the reverent opinion conceived of the holy place are wont to frequent. Valens being desirous to see it, although he knew full well that all those flocking assemblies detested his heretical opinion: as the report goeth, gave the Lieutenant a blow with his fist because he had not scattered those conventicles as he had charged him before. When the Lieutenant for all this grievous contumely framed himself with unwilling mind to obey the emperors wrath and displeasure: gave notice privily hereof unto them (it was far from his mind to fall a murdering of so many godly citizens) that none should show his face in the temple that none should be found raising of any conventicle: but not one made account of his advise neither weighed of his threats, for the day following all flocked in great companies to the temple. And while the Lieutenant hastened with great power of armed souldieres unto the temple, to the end he might delay the boiling heat of the emperors stomach which breathed out anger and displeasure: a simple woman leading a child in her hand all in haste broke the ray and thrust herself in the throng of armed soldiers to pass on her voyage. The Lieutenant being moved therewith calleth the woman before him, reasoneth with her in this sort: thou fond and unfortunate woman, whether runnest thou so rashly? thither (said she) where others do hasten. Hast not thou heard (saith he) that the Lieutenant will execute as many as he finds there? I heard it (said she) 
Rustinus reporteth this story lib. 2. cap. 5. eccles. hist.  and therefore I go thither in all the haste that I may be found there. But whither (said he) leadest thou this child? that he also (said she) may be accounted in the number of Martyrs. When the Lieutenant heard this he conjectured thereafter of the rest. Thereupon he got him unto the Emperor, and giveth him to understand that all from the highest unto the lowest prepared themselves to die in the quarrel and in defence of their faith: he added moreover that it was very rash and without all reason that so great a multitude in so short a space should so suddenly be executed, in so saying he fell a persuading of the Emperor so long until that his words prevailed, & the Emperor was with reason appeased. Thus the Edessaeans avoided the overthrow pretended of the Emperor towards them.   

CAP. XV.  
How the Emperor Valens put many to death whose names began with TH., 
Ca 19 in the Greek.  by reason of certain Necromancy whereunto he gave some credit.  
ABout that time a certain pestilent spirit used the tyrannical cruelty of the Emperor to that satisfying of his devilish lust & pleasing mind. For he alured certain fond & curious kind of people to search and sift out by Necromancy who should succeed Valens in the Empire. The devil after his wont guise gave no perfect and plain but a very dark & doubtful answer unto the conjurers, that his name began of four letters Th', E, O, D, which should succeed Valens in the Empire, & that his name was compound. The fame thereof was spread so far that it came to the emperors ears. He as it fell out neither attributed casualties, neither referred the knowledge of things to come, neither admitted the bestowing of sceptres to lie in the power of God whose providence ruleth all things: but laying aside the principles of Christian religion the which colourably he pretended, executed divers whom he suspected after him should enjoy the Imperial sceptre. So that he dispatched out of the way as many as were called Theodorus, Theodotus, Theodosius, Theodulus, or after any such like names. Of which number was Theodosiolus a noble man, the son of a Senator, being brought unto Valens from Spain, who lost his head. Many for fear changed their names which their parents had given them at their coming into the world & denied themselves & their own names being in great peril & danger of their lives. But of this matter thus much shall suffice.   

CAP. XVI.  
After the disease of Athanasius, Peter became his successor: but the Arians 
Cap. 20. in the greek.  by the commandment of the Emperor clapped Peter in prison, and placed Lucius in the Bishopric.  
HEre we have to learn that while Athanasius Bishop of Alexandria lived, the Emperor through the providence of God tempered himself from troubling of Alexandria & Egypt, because he understood that there was a great multitude which would live & die with Athanasius: & therefore he feared if Alexandria were set on anuprore (for it is a hot & a hasty kind of people) lest the common weal should thereby greatly be annoyed. Athanasius in the end after many skirmishes 
Athanasius died Anno Dom. 375.  endured in the quarrel of the church: after he had been bishop six & forty years not without great hazard of his life, departed out of this world in the Consulship of Probus & the second of Gratianus & left behind him Peter a godly and a zealous man to succeed him. 
* Cap 21. in the Greek. Peter b. of Alexandria.  Immediately the Arians set up themselves, they brag & boast of the emperors religion, & in all the hast they certify the Emperor who then continued at Antioch of Athanasius death. Euzoius also the Arian being then at Antioch, determined with himself by reason of the opportunity of the time, in all the haste to ride into Alexandria, for to confirm Lucius the Arian in the Bishopric. The same likewise seemed good unto the Emperor. Wherefore he prepareth himself & taketh his voyage into Alexandria together with great power from the Emperor. There accompanied him Magnus the emperors treasurer. The Emperor sent with him a commandment unto Palladius Lieutenant of Alexandria, that he should aid the enterprise of Euzoius with armed soldiers. Being come to Alexandria they lay hand on Peter & clap him in prison: the rest of the clergy they banished some unto one place, some unto an other: but Lucius they stalled Bishop.   

CAP. XVII.  
How Sabinus the Macedonian made no mention of the mischiefs committed by Lucius the Arian: how Peter Bishop of Alexandria fled unto Damasus Bishop of Rome & saved his life: of the cruelty which the Arians exercised 
Cap 22. in the Greek.  upon the worshippers which lived in the desert.  
ALthough Sabinus being half an Arian & therefore a concealer of the heinous faltes of his friends, made no mention of the horrible Acts committed immediately after the stallinge of Lucius in the Bishop's see of Alexandria against such as inhabited the rest of Egypt, by imprisonning of some, tormenting of others, exiling of that rest: yet Peter after he had escaped out of prison, signified how great they were by his epistles written unto all the Christian churches under heaven. Who as soon as he got out of prison, fled unto Damasus bishop of Rome. Wherefore the Arians though they were few in number yet favoured the world then so much, that they held all the churches of Alexandria. Not long after the emperors edict was proclaimed, by virtue of the which as many as held the faith of One substance were banished not only Alexandria, but all Egypt. Moreover the Lieutenant was commanded to pursue with power of armed soldiers all such as Lucius should appoint him. Then were the religious houses in the desert & wilderness, spoiled, overthrown & without all compassion turned down to the ground. For the armed soldiers set upon these silly & unarmed souls which stretched not out as much as the naked hand to their own defence: they were miserably slain, the manner of the slaughter was so lamentable that it can not sufficiently he painted unto the world by pen & written paper.   

CAP. XVIII. 
Cap. 23. in the Greek.   
Of Ammon the monk and diverse religious men inhabiting the desert.  
IN so much that we have made mention of the monasteries in Egypt, there is no cause to the contrary but that we may discourse somewhat thereof. The places commonly called religious houses, though peradventure the original of them was many years before: yet were they very much augmented & amplified by Ammon an holy man. Who though in the prime of his flourishing 
Ammon a Monk yet married.  youth he disdained of wedlock: yet at the entreaty and earnest request of his dear friends which exhorted him not to inveigh so bitterly against marriage but to take a wife, he yielded unto them & was married. Immediately he led the new married spouse by the hand out of the parlour, with the wont pomp & solemnity, into the wedding & ved chamber: when their friends were gone he took the new testament in his hand: read the epistle of saint Paul unto the Corinthians: expounded unto his wife out of the Apostle such doctrine as concerned wedlock: interlaced many other exhortations borrowed out of other writers: laid before her the discommodities of marriage how heavy a case was the company of man & wife together, what bitter pangs & griping griefs women great with child have at the deliverance of their burden. He added moreover unto these the care & sorrow incident to the education & bringing up of children: last of all he rehearsed the virtues & commodities annexed unto virginity: how the pure life, the undefiled & unstaunched vessel was free from all the aforesaid annoyance & cumbrances: & that virginity commended us highly & presented us next unto God. When he had used these & the like reasons with his wife as yet being a virgin: they prevailed so much that she was persuaded before their coming together to forget the wont familiarity of man & wife. wherefore both they having concluded among themselves touching the premises, got them immediately unto the mount Nitria, where for a season they led a monastical life in a blind cottage, without respect of sex, not thinking either on man or wife, for they were as the Apostle saith, one body in Christ. In a while after the new married spouse, the undefiled virgin reasoneth thus with Ammon. It becometh not you in so much you have vowed temperancy and chastity to have a woman in your sight in so narrow and straight a rowine. Wherefore if you think my advise any thing to that furtherance of continency & virtuous life, let us both severally lead solitary and monastical lives. Thus they agreed among themselves, they parted a sunder one from the other and so spent out their days, both abstained from wine and oil, their food was dry bread, they fasted sometimes one whole day, sometimes two, some other times more. Antony who lived in those days 
Antony.  (as Athanasius bishop of Alexandria writeth in his life) saw the soul of Ammon after his disease carried up of the Angels into heaven. Wherefore many became earnest and zealous followers of Ammon's trade of life: so that the mount Nitria and Scitis were full of religious men, whose lives severally to pen would require a peculiar volume. But in so much there were of them many singular & rare men, renowned for their monastical discipline and partly also for their Apostolic trade of life, famous also for many notable acts and sage sentences worthy of immortal memory: It shall not be amiss in my opinion to cut out & here lay down divers things, which may seem commodious for the profit of the studious readers. The report goeth that Ammon never beheld his naked body: & that he was wont to say: that it was a shameful thing in a monk to delight himself with the sight of his bare skin. Of the same man it is reported that going about by chance to pass over a river, and very loath to shift himself, to have prayed unto God that he might not be foiled neither hindered of his 
Didymus.  enterprise: an Angel to have come & conveyed him over unto the further bank. Didymus also an other monk having lived fourscore and ten year is said in all that space, never to have kept company 
Arsenius.  with man. Arsenius of the same vocation was never wont to excommunicate the younger sort when they had offended, but such as profited very much in the monastical discipline. his reason was this: A young man when he is chastised (saith he) with excommunication, forthwith he will disdain & take the matter in a snuff: but he that profiteth will quickly perceive the grief & be sore pricked with punishment. Pior as he walked was wont to eat, and being demanded, why he did so? made this 
Pior.  answer: that he took not feeding for a several work but as an odd or superfluous thing. Unto an other that asked of him the like, he gave this answer: My behaviour is as you see, lest the mind by pampering of the carcase, be puffed up with fleshly pleasure. Isidorus affirmed that for 
Isidorus.  the space of forty years, his mind had not consented to sin, that he had never yielded to fleshly lust, or furious anger. Pambo a simple and an unlearned man, came unto his friend for to 
Pambo.  learn a Psalm, and hearing the first verse of the thirtieth and eight Psalm, which is thus read: I said I will take heed unto my ways, that I offend not in my tongue, would not 
Psal. 38.  hear the second, but went away saying: This one verse is enough for me if I learn it as I ought to do. And when as his teacher blamed him, for absentinge himself whole six months, he answered for himself, that as yet he had not well learned the first verse. Many years after that, when as one of his acquaintance demanded of him, whether he had learned the verse: said again: that in nyneteene years he had scarce learned in life to fulfil that one line. The same man when as one delivered him money to the relief of the poor, and said tell the sum: made answer: we need no counters but a sound mind and a settled conscience. The report goeth that at the request of Athanasius the Bishop he came from the desert into Alexandria, and seeing there a certain light woman, sumptuously attired and gorgeously arrayed to feed the eyes of fond people, to have burst out into tears. And being demanded what the cause was and wherefore he wept, to have answered, that two things moved him to lament very sore. One was that he saw the gay and painted woman to run headlong into destruction: the other was that he was not so careful and earnest in pleasing of God, as she busied to bait & entrap men, already burdened with sin and iniquity. An other said: the monk that lived 
The idle Monk is a thief. Petirus.  idly and laboured not for his living, was no otherwise to be taken them for a thief, a rogue, or a vagabounde. Petirus a man of great skill in metaphysical and divine contemplation gave out one precept or other continually unto such as conferred with him, his manner was to conclude every sentence with a prayer. Among the aforesaid religious men of that time there were two of equal fame, and renown, of like piety and virtue, of one name & appellation, either was called Macarius, the one of the upper part of Egypt, the other of Alexandria itself: both flourished 
2. Macarius.  and excelled in many things, as monastical discipline, institution of godly life, right conversation, and strange miracles. The Egyptian Macarius cured so many men, cast out so many devels out of such as were possessed of them, that all the wonderful acts he wrought, desire a peculiar volume. He mingled austere severity, with temperate reverence and gravity towards them which reasoned or dealt with him. The Alexandrian Macarius although in all other things he fully resembled him, yet in this one point was he far from his disposition, for he behaved himself cheerful and pleasant towards all them that talked with him, so that with his courteous civility, and comely mirth he alured many young men unto the monastical trade of living. Euagrius was a disciple of theirs, who at the first was a Philosopher in word, but afterwards in deed 
Euagrius.  and truth itself. This man was first made deacon at Constantinople by Gregory Nazianzen: thence together with him he went into Egypt and there had conference with the aforesaid religious men: he became an earnest follower of their trade of life, and wrought as many miracles as both the Macariuses before him. He wrote learned books, one entitled: the monk, or of that trade of life which consisteth of practice, an other called Gnosticus of science or knowledge, divided into fifty chapters, a third Antirreticus, that is a confutation collected out of holy Scripture against the temptation of devels, divided into eight parts, resembling very fitly the number of the eight devices or imaginations of man's mind. moreover he wrote six hundredth problems to the understanding of things to come. Unto these are added two books inverse, one unto the monks inhabiting the monasteries & public assemblies: the other unto him that leadeth a virgin life, what singular books these are, I refer it unto the judgement of the reader. Yet opportunity serveth in my opinion presently to allege here some part out of his book called the monk and to link it with this our history, for thus he writeth: The institution & trade of life, laid down by the monks 
Euagrius in his book entitled the Monk.  of old is necessarily to be known of us, & furthermore we have to direct our ways thereafter. For they uttered many sage sentences, and did many notable and worthy acts. Of which number one said that a dry and spare kind of diette, at all times precisely kept, (mingling brotherly charity and love withal) would quickly purge man's mind, of all perturbation and fond humour of human and earthly affection. The same man delivered a certain brother that was wonderfully tormented in the night season with spirits, for he charged him always with devotion to minister unto the poor fasting Being demanded why: there is no way (saith he) to quench the fiery heat of perturbation as soon as by alms and charity. One of them which at that time were called wise, came unto Antony the just, & reasoned with him, saying O father how can you prolong your days, being bereaved of that solace & comfort which is by reading of books, & perusing of holy writers? My book o philosopher (said Antony) is the contemplation 
Antony.  of all the creatures under heaven, in the which as often as I am disposed, I may read the wonderful works and writings of God. The old Egyptian Macarius, the chosen vessel, demanded 
Macarius.  of me the reason why, when we remember the injuries that men do unto us, we do weaken the seat of memory engraffed in the mind: when as we call to remembrance such spite as the devil owes us, the memory taketh no hurt? and when I mused what to answer, and requested him to resolve me the doubt, he said: that the former perturbation was contrary to nature, the later agreeable with the heat and anger of nature. Furthermore when I came unto the holy father Macarius, about noon time in the heat of the day, being sore athurst, and requested of him a draft of water: be content (sayeth he) with the shade, for many that travail on earth, and many that traffic by sea, have not that. When that I reasoned with him of continency: God send thee well to do o son (sayeth he) these twenty years have not I taken my fill either of bread, or water, or sleep. For I eat bread by weight, and drunk water by measure, and slept few hours, my manner is to lean unto a wall, and so take a nap. A certain Monk understanding of his father's death, told him that brought him the tidings thus: Hold thy peace (friend) utter no such blasphemy, for my father is immortal. A certain brother sold the new I estament being his only book, and gave the money for to relieve the poor, and uttered a worthy saying withal: I have sold the same book which sayeth, Sell all that thou hast, and give to the poor. There is a certain Isle not far from Alexandria northward, situated over the brook of Marie, where there dwelled a Monk of the sect of Gnostici, a notable man, he said that all whatsoever the Monks did, were done for five causes: for God, for nature, for custom, for necessity, and for handy work. At an other time he said, that naturally there was but one virtue, yet because of the powers and faculties of the soul where her seat resteth, the same one was divided into sundry parts and members. The light of the Sun (sayeth he) wants form and figure, yet by reason of the windows and chinks through the which it pierceth, it is said to have a figure. It is reported of him, that unto an other Monk he said thus: I do therefore cut of all occasion and baits of fleshly pleasure, to the end I may expel every humour that tendeth to heat of anger. I am verily persuaded that this heat of Anger contendeth for pleasure, disquieteth the quiet disposition of my mind, and bereaveth my understanding of her force. another fatherly old man said: That love or charity could never hoard or lay up great store of meat and money. Again he said, that to his knowledge the devil never deceived him twice in one thing. These among other things hath Euagrius remembered in his book entitled The trade of life which consisteth of practice. In his book called Gnosticus he 
Euagrius in his book entitled of Science or knowledge. Prudence. Fortitude. Temperance. justice.  writeth thus. That there are four virtues, and so many offices or functions belonging unto them, we have learned of Gregory the Just: prudency, Fortitude, Temperance, and justice. The office of prudency is to contemplate those faculties that appertain unto the mind, (these he affirmed to proceed of wisdom) without intermeddling with words. The office of Fortitude is firmly to persist in the truth, and though therefore thou suffer grievous torment, yet it is thy part never to yield unto falsehood. The office of Temperance is to receive seeds of the highest and supreme husbandman, and to put him by, that poppeth in any other seed. Last of all, the office of justice, is to render an account of every thing worthily, he said that this virtue acknowledged some things obscurely, signified other things darkly, explicated some things openly to the profit of the ignorant and unlearned. Basilius of Cappadocia, the pillar of 
Basilius.  truth said: that the knowledge which one man learneth of an other, is made perfect by continual use and exercise: but that which through the grace of God is engraffed in the mind of man is made absolute by justice, gentleness, and charity: And that they which are subject unto perturbation, may be partakers of the former, but of the later they only which are purged of all such heat & motion, who also while they pray unto God, do behold the proper & peculiar light 
Athanasius.  of the mind shining to the comfort of their souls. Blessed Athanasius likewise the light & mirror of all Egypt, saith, that Moses was commanded to set the table northward: let them therefore which are in contemplation remember always, who the adversary is which assaulteth them, and see that they endure manfully all temptations: and that they refresh & relieve cheerfully all such as frequent unto them. Serapion bishop of Thmuis spoke much like an Angel, that the mind 
Serapion.  which feedeth upon spiritual knowledge, must thoroughly and wholly be cleansed: that the parts of the mind which boil with fiery heat of furious rage, must be cured with love and brotherly charity: and that the lewd motion and lust of the flesh being crept into the inner 
Didymus.  closet of the mind, is to be suppressed with continency. Didymus that great doctor and beholder of heavenly things was accustomed to say: Ponder with thyself always the precepts of the providence and judgement of almighty God, endeavour to retain in thy memory the sum of them, for many do err therein: the precepts of judgement thou shalt easily discern in the variety of bodies, and in the alteration of all the creatures under heaven: the precepts of providence thou shalt perceive in those means whereby we are drawn from vice and ignorance unto virtue and knowledge. These things have we borrowed out of Euagrius books and alleged here for the profit of the studious reader. another monk there was a very notable man, his name was Ammonius, who by chance being at Rome together with Athanasius, was nothing 
Ammonius a religious man cut of his ear & fled away because he would not be bishop. Euagrius refused a bishopric.  curious, he desired to see nothing of all the gay and gorgeous building of the city, save the temple of Peter and Paul: The same man being urged with a bishopric, fled away secretly, cut of his right ear, that the deformity of his body might be a canonical impediment, so that he should not be chosen bishop. Afterwards when that Euagrius, being chosen bishop by Theophilus bishop of Alexandria, had run away without maiming any part of his body, and by chance met Ammonius, whom he merely taunted for committing so heinous an offence in cutting of his ear, and that he should answer for it before God: Ammonius made answer: And dost thou think Euagrius to escape punishment, for that of self-love thou hast shut up thy mouth, and used not the gift and grace which God hath given thee? There were at that time sundry other rare and singular men of those religious houses, to rehearse all would be very long, insomuch that if we should run over their several lives, and the strange miracles wrought by them by reason of their singular virtue and holiness, we should far digress from our former discourse. Wherefore if any man be desirous to know further of the acts, to understand more of their trade of life, to learn their profitable sayings and sentences, to be instructed how they strove with beasts and overcame them: let him read the book of Palladius the monk who was the disciple of Euagrius, the which he wrote only of them. For all that appertained unto them is fully laid down there, where also there is a discourse of the women which lead the like trade of life with the aforesaid holy men. Euagrius and Palladius flourished in a while after the death of Valens. But now let us return thither where we left.   

CAP. XIX. 
Cap. 24. in the Greek.   
Of the religious men that were exiled, and how that God wrought miracles by them, and drew all men unto him.  
WHen the Emperor Valens had proclaimed against all them that maintained the faith of One substance throughout Alexandria and all Egypt, that they should look for no other than fire and fagott, and deadly foes: all was destroyed, whilst that some were brought before the bar, some clapped in prison, some others diversly tormented, for they vexed them with sundry punishments which lead a peaceable & quiet life. When these things were practised at Alexandria according unto Lucius his pleasure, when that Euzoius also was come back from Antioch, the captain with great power together with the company of Lucius the Arian (who was nothing behind, but without all pity and compassion vexed these holy men far more grievous than the soldiers did) marched forwards towards the Monasteries of Egypt. When they came to the place, they found the men after their wont manner powringe out of prayers unto God, curing of diseases, casting out of devels. These men making no account of miracles, would not suffer them in their accustomed places to accomplish their usual liturgy, but chased them away. Neither were they content with this, but they proceeded forwards in the raging fury of their mind, and set upon them with the heady and rash troup of soldiers. This, Russinus reporteth himself to have seen, and to have been partaker with them of the same calamity. Furthermore the things specified in the Apostle, seemed in them to be fulfilled anew. For many of them were set at nought, scourged, spoiled of their raiment, fettered in prison, crushed with stones, beheaded with bloody swords, shut up in the desert, covered with sheep & goats skins, destitute of aid & succour, grievously afflicted, wonderfully troubled with adversity, whom the world was not worthy to enjoy, neither the earth to bear so holy a burden: many wandered in deserts & dangerous ways, they hide themselves in mountains, in dens, in caves, & hollow rocks. These afflictions they suffered for their faith, for their works, for their gift of healing the which God miraculously wrought by them. Yet as we have to conjecture, it pleased the providence of almighty God, that they should endure such great calamittes, to the end their misery might be a medicine to reduce other unto the health of their souls, purchased by God himself, the end proved that the premises were no less. for after that these notable men through their invincible patience & sufferance had overcome these sundry & manifold torments, Lucius being deceived of his purpose, persuaded the captain to exile the fathers & ringleaders of these religious men, by name Macarius the Egyptian, & Macarius the Alexandrian. These men were banished into an isle where there was not a Christian. In this Isle there was an Idol grove & a priest, whom all the inhabitants worshipped for their god. when these holy men came thither all the devils that were conversant there, began to tremble for fear. At that time such a miracle as followeth is said to have been wrought. The priest's daughter was suddenly possessed of a devil, she raged out of measure, & kept a foul stir, neither could her fury any kind of way he mitigated, but she exclaimed & cried out against these godly men, saying: Why came ye hither to chase us away? then the holy men revealed & made manifest unto all those inhabitants the gift which God had bestowed upon them. For they cast the devil out of the maid, they deliver her safe & sound unto her parents, & 
A miracle.  convert both priest & people unto the Christian faith. Immediately they changed their religion, and were baptised, and willingly embraced the service of almighty God. Wherefore those holy men being grievously persecuted for the faith of One substance, were proved, & sufficiently tried themselves, ministered both health and salvation unto others, and also confirmed that holy and reverend faith.   

CAP. XX. 
Cap. 25. in the Greek.   
Of Didymus a blind man, yet of great skill and knowledge.  
ABout that time God raised in the world an other rare & singular man, by whose means he 
Didymus.  made the faith to flourish. for Didymus a notable man, excelling in all kind of literature, was famous at that time. who being a young man, & entering into the principles of learning, was wonderfully plagued with sore eyes so long, until that at length he was bereaved of all his sight. But God in steed of the outward sense of the eye, endued him of his goodness with rare gifts & understanding of the mind. For look what he could not attain unto by the eye, that got he by the ear. Because that of a child he was of great towardness, sharp witted, and singular capacity, he far excelled all the famous wits of his time. For he was quickly seen in all the precepts of grammar: Rhetoric he run over sooner than the other: it was a wonder to see in how short a space he profited greatly in philosophy: first he learned Logic, next Arithmetic, than Music, afterwards the rest of the liberal arts, the which he so applied, that he was able to encounter with them, who by the help of their eye sight had profitted very much therein. He was so perfect in the old and new testament, that he made thereupon many commentaries. He published three books of the Trinity. He interpreted the books of Origen entitled Of principal beginnings, left commentaries thereof, commended the books highly, condemned for fools such as not understanding what he wrote, found fault with the works, & accused the writer. Wherefore if any be desirous to know the profound skill & great study of Didymus, let him peruse his works, & there he shallbe fully persuaded. The report goeth, that Antony a good while ago in the time of the Emperor Valens coming out of the desert, because of the Arians, into the city of Alexandria, had conference with this Didymus, and understanding of his great skill and knowledge, he said unto him: Let it not grieve thee at all (o Didymus) that thou art bereaved of the corporal eyes & carnal sight, for though thou want such eyes as commonly are given to flies & gnatts for safety, yet hast thou greatly to rejoice, that the eyes wherewith the Angels do behold, wherewith God himself is seen, wherewith the clear shining of the celestial godhead is comprehended, are not digged out of thy head. These, as they say, were the words of Antony unto Didymus. At that time Didymus was a great patron and defender of the true faith against the Arians: he withstood them, he dissolved their captious fallacies, and confuted their lewd and false arguments.   

CAP. XXI.  
Of Basilius' bishop of Caesarea in Cappadocia, and Gregory 
Cap. 26. in the greek.  bishop of Nazianzum.  
Even as Didymus by the appointment of God himself withstood the Arians at Alexandria, so in other cities did Basilius of Caesarea, & Gregory of Nazianzum, of whom now fit opportunity is ministered to discourse. Although the fame of them is rife in every man's mouth, and the great profit that riseth by their works, is of great force to their praise and commendation: yet seeing that then the Christian faith was greatly furthered by them as by two great lights, it is our part to say somewhat of them. If in case that any will compare Basilius with Gregory, and with long discourse confer the life and learning of the one with the other, it will be long ere he shallbe able to discern whether to prefer of them both. They were both equally matched for right trade of life, for both kind of knowledge, divine and profane. Being young men in the flower of their youth, they heard at Athens the famous Rhetoricians, Hymerius and Proaeresius: afterwards at Antioch in Syria, they frequented the school of Libanius, in the end they excelled in Rhetoric. When they were thought worthy men to deliver unto the world the precepts of philosophy, and were entreated of many to take that function upon them: when as also others persuaded with them to become Orators: they set nought by both those trades, they despised the manner and guise of Rhetoricians, and gave themselves unto solitary and monastical life. Wherefore as soon as they had sufficiently profited in philosophy, under a certain reader, who then was a professor at Antioch: they provided for themselves the commentaries of Origen (who then was famous throughout the world) and learned out of them to expound and interpret the holy and sacred scripture. being exercised in them, they valiantly encountered with the Arians. And when as the Arians alleged out of Origen for the confirmation of their heretical opinion, they refuted their ignorance: and showed by plain demonstrations that they understood not the mind and meaning of Origen. For Eunomius a favourer of that sect, and as many Arians as were of greatest reputation, and accounted the profoundest clerks in respect of all the rest: when they disputed with Gregory and Basil, proved themselves stark fools, and unlearned persons. Basil first of all being ordained Deacon of Meletius bishop of Antioch, afterwards 
Basil bishop of Caesarea in Cappadocia. Gregotius first bishop of Nazianzum, afterwards of Constantinople.  bishop of Caesarea in Cappadocia, where he was borne: gave himself wholly to the furtherance and profit of the church of God. When he feared greatly lest the new devise of Arius brain would creep throughout the provinces of Pontus, he got him into those parts in all the haste, and ordained there the exercise of monastical life, instructed men in his opinion, and confirmed the wavering mind of weaklings in the faith. Gregory also being made bishop of Nazianzum a mean city of Cappadocia, (whereof his father had been bishop before him) did the like unto Basils' doings. As he passed throughout that cities, he confirmed the faint & weak in the faith: by oft visiting of Constantinople, he settled with his grave lessons and great learning the minds of all them that embraced the faith of One substance. Wherefore in a short while after, he was by the voices and consent of many bishops, chosen bishop of Constantinople. When the fame of them both was blazed so far, that it came to the Emperor Valens ears, in all the hast he gave forth commandment, that Basil should be brought from Caesarea before him to Antioch. He was no sooner 
Basil reasoneth with the Arian precedent of Antioch.  come, but the Emperor charged he should be brought before the tribunal seat of the precedent. When the Precedent demanded of him, why and wherefore he liked no better of the emperors religion? Basil unfeignedly and freely spoke his mind of the emperors opinion, yet highly commended the faith of One substance. When the Precedent threatened him with present death: I would to God (saith Basil) it would fall out so well of my side, that I might leave this carcase of mine in the quarrel of Christ, in the defence of my head and captain. When the Precedent advised him, again and again to remember himself better, the report goeth that Basil said unto him. As I am today, so shalt thou find me tomorrow, but I pray God thou altar not thy mind. Then lay Basil in prison that whole day. In a while after the Emperor Valens son, by name Galates, of youthly and tender years, fell to so dangerous a disease that the physicians gave him up, and despaired of his recovery, whose mother Dominica the Empress told her husband the Emperor, that the same night she was wonderfully disquieted in her sleep with uglesome shapes, & dreadful visions of devels and wicked spirits: that the child was visited with sickness, because of the contumely and reproach he had done unto Basil the bishop. The Emperor marking diligently the words of his wife, mused a while, & pondered them which himself, at length resolved himself what was to be done, sent for Basil, and because he would know the truth, reasoned thus with him: If thy faith and opinion be true, pray that my son die not of this disease. Then Basil answered, If thou 
The conference of Basil and the Arian Emperor Valens.  wilt promise me to believe as I do, and if thou wilt bring the church unto unity and concord, thy child no doubt shall live. When the Emperor would not agree unto this, let God (sayeth Basil) deal with the child as pleaseth him. Immediately after this conference Basil was set at liberty, and forthwith the child died. Thus much have we run over of both these men's doings. They both left behind them unto the posterity many notable books, whereof Ruffinus reporteth himself to have translated some into the Latin tongue. Basil had two brethren Peter and Gregory. Peter lead the solitary life, after the example of Basil: Gregory was a teacher, and finished after the disease of his brother, the Commentaries which Basil had left unperfect, upon the Six days works. The same Gregory preached at Constantinople a funeral sermon upon the death of Meletius bishop of Antioch. There are extant many other notable orations and sermons of his.   

CAP. XXII. 
Cap. 27. in the Greek.   
Of Gregory bishop of Neocaesarea.  
INsomuch that many are deceived, partly because of the name, and partly because of the works attributed unto Gregory: we have to learn that there was an other Gregory borne in Neocaesarea a city of Pontus, who was the disciple of Origen, and far more ancient than the former men we spoke of even now. This Gregory is much spoken of not only at Athens, and at Berytus, but throughout Pontus, and in manner throughout the whole world. As soon as he had left the famous school of Athens, he gave himself at Berytus unto the study of the civil laws: hearing there that Origen professed divinity at Caesarea, got him thither in all the haste. When he had been the auditor of the heavenly doctrine of holy scripture, made no account of the Roman laws, but 
Gregory. b. of Neocaesarea. Gregory. b. of Nazianzum Gregory the brother of Basil. Gregory. b. of Alexandria an Arian.  leaned thenceforth unto that. Wherefore having learned of him the true philosophy at the commandment of his parents he returned unto his native country. Being a lay man he wrought many miracles, he cured the sick, he chased devels away by his epistles, he converted the gentiles and Ethnics unto the faith, not only with words, but with deeds of far greater force. Pamphilus' Martyr made mention of him in his books written in the defence of Origen, where the oration of Gregory in the praise of Origen is laid down in writing. To be short, there were four Gregory's: first this ancient father, the disciple some times of Origen, next Gregory Nazianzene, thirdly Gregory the brother of Basil, and the fourth of Alexandria, whom the Arians after the exile of Athanasius, chose to their bishop. Thus much of these men.   

CAP. XXIII. 
Cap. 28. in the Greek.   
The original of the Novatian heretics, and how that as many of them as inhabited Phrygia, celebrated the feast of Easter after the jewish manner.  
ABout that time the novatians inhabiting Phrygia, changed the days appointed by the council of Nice, for the celebration of Easter, but how that came to pass I will declare, if that first I lay down the cause & original why so severe a canon of the Novatian church prevailed so much with the Phrygian and Paphlagonian nations. Novatus the priest severed himself from the church of Rome, because that Cornelius the bishop received into the communion after repentance the faithful that fell from the church, & sacrificed unto Idols in the persecution under Decius the Emperor. When he had divided himself from the church for the aforesaid cause, first he was made bishop of such bishops as were of his opinion: next he wrote epistles unto all churches every where, that they should not receive as meet partakers of the holy mysteries, such as had sacrificed unto Idols, but exhort them unto repentance, referring the forgiveness and remission unto God, who is of power and authority sufficient to remit sin: when the letters were brought into every province, every one judged thereof as pleased him best. Because Novatus had signified that such as after baptism committed a sin unto death, were not afterwards to be admitted unto the communion: the publishing of that canon seemed unto some toe severe, unto others but right & reason, available also for the direction of godly life. When this controversy was tossed toe and fro, the letters of Cornelius were sent abroad, signifying that there remained hope of pardon for such as had sinned after baptism. They both wrote contrary letters, and conveyed them unto the churches abroad. And whilst that both went about to confirm his opinion with testimonies of holy scripture, every man (as the manner is) look where affection lead him, there he addicted himself. For such as were given to sin, took occasion by the liberty and favour that was granted them, went forwards headlong into every shameful crime. The Phrygians are a nation far 
The Phrygians. Scythians. Thracians. Paphlagonians.  more temperate and modest than others, for they swear very seldom. The Scythians and Thracians are hotter & more prone unto anger. For they that are nearer unto the rising of the sun, are set more upon lust & concupiscence. The Paphlagonians & Phrygians are inclined to near neither of these perturbations. For at this day they use no running at tilt, no such warlike exercise, neither do they use to pastime themselves with spectacles and stage plays. Wherefore these kind of men in mine opinion, draw nearest unto the drift & disposition of Novatus letters. Adultery is counted among them for a detestable and horrible sin. It is well known that the Phrygian and 
Adultery abominable.  Paphlagonian trade of life is far modester, and more chaste and continent, than any other heretical sect whatsoever. I conjecture that they shot at the same modest trade of life, which inhabited the west parts of the world, and leaned to Novatus opinion. Novatus himself though he varied from the church of Rome, by reason of a certain severe trade of living: yet altered not he the time appointed for the celebration of Easter. For he always observed the custom of the West churches, and celebrated it as they did. For such as live there, since they were Christians kept always that feast after the Equinoctiallspringe. And though Novatus himself was put to death in the persecution under Valerianus: yet such as in Phrygia are so called of him, for all they are fallen from the faith of the Catholic church, were licensed to become partakers of his communion, at what time they altered the celebration of Easter day. For in the village Pazum, where the springs of the flood Sangarius are found, there was a Council summoned of few, and the 
A Council of Novatian bishops held at Pazum, a pelting village, where contrary to the Nicene Council they keep Easter with the jews.  same very obscure Novatian bishops, where they decreed, that the manner & custom of the jews, who kept them days of unleavened bread, was to be observed, and that the time appointed by them was not to be broken. This have we learned of an old man who was a priest's son, and present at the Council with his father: whereat Agelius the Novatian bishop of Constantinople was not, neither Maximus of Nice, neither the Novatian bishop of Nicomedia, neither the bishop of Cotuaium, who was of the same opinion with the rest, for these were they that chiefly laid down the canons of the Novatian churches. These things were of old in this sort. Not long after because of this Council (as it shall be showed in an other place) the Novatian church was divided within itself.   

CAP. XXIIII.  
Of Damasus bishop of Rome, and Vrsinus his deacon, of the great stir 
Cap. 29. in the greek.  and slaughter that was at Rome because of them.  
Now let us return unto the affairs of the West that were done at the same time. When 
Damasus. b. of Rome.  the Emperor Valentinianus lead a peaceable and quiet life, molestinge no kind of sect: Damasus succeeded Liberius in the bishopric of Rome, at what time the quiet state of the Roman church was wonderfully troubled, the cause, as I could learn, was as followeth. Vrsinus Deacon of that church, in the vacancy of the seae, made suit for himself against Damasus to 
Vrsinus a Deacon of the church of Rome, aspired unto the bishopric.  be chosen bishop. Who seeing that Damasus was preferred, and himself put back, seeing also that all his canvas was to no purpose: fell from the church to raising of private and particular conventicles, and persuaded certain base and obscure bishops to consecrate him bishop. Wherefore they created him not in the open church, but in an odd corner of the cathedral church, called Sicona. This being done, the people was all on an uproar. the tumult was not touching the faith, or heresy, but whether of them both by right should be bishop. The heat of thronging multitudes was so grievous, and the contention so great, that it cost many their lives. For which schism and rebellion many both of the laity and clergy were grievously tormented by the commandment of Maximmus the governor, and so was Vrsinus foiled, & the enterprises of his faction suppressed.   

CAP. XXV. 
Cap. 30. in the Greek.   
After the death of Auxentius the Arian bishop of Mediolanum, when there rose a great schism about the election of a bishop, the which Ambrose Lieutenant of that province suppressed, he himself by the voice of all that were present, and by the consent of the Emperor Valentinianus was chosen Bishop.  
ABout that time an other strange act fell out at Mediolanum. When Auxentius, whom the Arians chose to be bishop of that see, departed this life: all was there on an uproar about the election of a bishop, and great strife there was whilst that some would prefer this man, some other that man unto the bishopric. The tumult being raised, Ambrose Lieutenant of the city, who also was a Consul, fearing greatly lest that schism would breéde mischief in the city, came purposely into the church for to appease the sedition. After that his presence had prevailed very much with the people, after that he had given them many notable exhortations, after he had mitigated the rage of the heady and rash multitude: all of a sudden with one voice and 
S. Ambrose was chosen bishop of milan an. Dom. 378.  with one mouth nominated Ambrose to their bishop. For in so doing there was hope that all would be reconciled, and that all would embrace one faith and opinion. The bishops that were present, thought verily that the uniform voice of the people, was the voice of God himself. Wherefore without any further deliberation they take Ambrose, and baptise him (for he was a Catechumenist) and stall him bishop. But when Ambrose came willingly to the baptism, yet denied utterly he would be bishop, they make the Emperor Valentinianus privy to their doings. He wondering at the consent and agreement of the people, supposed that which was done, to be the work of God himself, and signified unto the bishops that they should obey the will of God, who commanded they should create him bishop, that God rather than men preferred him unto this dignity. When that Ambrose was thus chosen bishop, the citizens of milan, who aforetime were at discord among themselves, thenceforth embraced peace and unity.   

CAP. XXVI. 
Cap. 31. in the Greek.   
Of the death of Valentinianus the Emperor.  
AFter the aforesaid stir was ended, when the Sarmatians assaulted the Roman dominions, the Emperor raised great power, and made expedition against them. The Barbarians understanding of this, and foreseeing their own weakness, that they were not able to encounter with so great a power, sent ambassadors unto the Emperor, craving of him that he would join with them in league, & establish peace between them. As soon as the ambassadors had presented themselves before him, and seeing that they were but abjects and rascals, demanded of them, what be the rest of the Sarmatians such men as you are? When the Ambassadors had answered: yea O Emperor, thou seest the chiefest of the Sarmatians before thee, Valentinianus was wonderfully incensed against them, and broke out into vehement language: that the Empire of Rome had ill luck to fall into his hands, under whose reign so beggarly and so abject a kind of Barbarians could not quiet and content themselves with safety within their own bounds, but they must take armour, rebel against the Roman Empire, and so boldly proclaim open war. He strained himself so much in exclaiming against them, that he opened every vain in his body, and broke the arteries asunder. whereof there gushed out such a stream of blood, so that he died in the Castle commonly called Bergitium, in the third consulship of Gratianus, together with Ecoetius the sixtienth of November. He lived 
Valentinianus died Anno Dom. 380.  four and fifty years, and reigned thirteen. The sixth day after the disease of Valentinianus, the soldiers of Italy proclaimed Emperor Valentinianus the younger, so called after his father's name, who was of very tender years, at Aconicum a city in Italy. The rest of the emperors understanding of this, took the matter very grievously, not because Valentinianus, who was the ones brother, the others brother's son, was chosen Emperor, but because he was appointed without their consent, unto whom it belonged to create him Emperor. But both gave their consents that he should be Emperor, and thus was Valentinianus the younger set in the imperial seat of his father. We have to learn that this Valentinianus was got upon justina, whom his father married for all that Severa his first wife was alive, and that for this cause. justus the father of justina, who a good while ago in the reign of Constantius the Emperor, was Lieutenant of Picenum, saw in his sleep that his right side was delivered of the imperial purple rob. When that he awoke, he told his dream to so many, that at length it came to the Emperor Constantius ear. He thereby was given to conjecture, that there should one be borne of justus, which should be Emperor, and therefore he sent from him that should dispatch justus out of the way. Wherefore justina now bereaved of her father, continueth a virgin. In process of time she became acquainted with Severa the Empress, and had often conference with her. When that there grew great familiarity between them, they used both one hath for to bain themselves, Severa seeing the beauty of this virgin as she bayned herself, was wonderfully in love with justina, she told the Emperor also what a goodly maid she was: that the daughter of justus passed for beauty all the women in the world, that she herself, though she were a woman, yet was wonderfully enamoured with her sweet face. The Emperor printing in his heart the words which seemed only to pierce but the ear, devised with himself how he might compass this beautiful justina to his wife, not divorcinge Severa, upon whom he had gotten Gratianus, whom also he had made Emperor a little before. Wherefore he made a 
A wicked law.  law, that as many as would might lawfully have two wives, the which he proclaimed throughout every city. When the law was proclaimed, he took justina to his second wife, upon whom he got Valentinianus the younger, and three daughters, justa, Grata, Galla. Of the which, two lead their lives in virginity, the third Galla by name, was married to Theodosius Magnus, on whom he got his daughter Placidia. For he got Arcadius and Honorius of Placidia his former wife. But of Theodosius and his children in an other place.   

CAP. XXVII. 
Cap. 32. in the greek.   
After that Themistius the Philosopher had made an Oration in the hearing of Valens, the Emperor relented from persecuting of the Christians: and how the Goths in the time of Valens embraced the Christian faith.  
VAlens making his abode at Antioch, although he warred but little with foreign nations (the Barbarian nations kept themselves within their bounds) yet pursued he continewally such as held the faith of One substance, and ceased not daily to invent new devices and strange torments, wherewith he might plague them: until that his fierce and cruel mind was somewhat mitigated with the Oration which Themistius the Philosopher pronounced before him: where he admonished the Emperor not to marvel though the Christians varied among themselves in religion: that if Christianity were compared with infinite multitudes of opinions raygninge among heathen philosophers (sure he was that there were above three hundredth opinions, and great dissension about rules and precepts, whereunto every sect necessarily addicted themselves) it would seem but a very small thing: and that God would set forth his glory by the diversity and discord in opinions, to the end every one might therefore the more stand in awe of his majesty, because it was not easy for every one to know him perfectly. Although he began to be somewhat the meeker after these and other such like persuasions which the philosopher used, yet laid he not aside all his venomous spite and anger: for in steed of death he punished the clergy men with exile and banishment so long, until that his mischievous enterprise was stopped upon such occasion as followeth. 
* Cap. 33. in the greek.  The Barbarians inhabiting beyond Istrum, commonly called goths, by reason of civil wars, were divided into two parts: the one side was lead by Phritigernes, the other by Athanarichus. When that Athanarichus seemed to get the upper hand, Phritigernes fled for aid against the enemy unto the Romans. Valens the Emperor understanding of this, commanded the soldiers of Thracia to aid the one side against the other. The soldiers putting the enemy to flight, foiled Athanarichus, and got the victory. Which was a cause that many of the Barbarian nations received the faith of Christ. For Phritigernes to requite the Emperor for the courtesy showed unto him, embraced his religion, and persuaded his subjects to the same. Wherefore many goths, who then addicted themselves into the Arian opinion, partly for to feed the emperors vain, and fully to please him, never left it unto this day. Then also ulphilas bishop of the goths 
ulphilas translated the Bible into his own tongue.  found out the Gotthicke letters, and as soon as he had translated holy scripture into that tongue, he determined with himself, that the Barbarians should learn the blessed word of God. Immediately after that ulphilas had instructed in the Christian religion, as well the faction of Athanarichus, as the followers of Phritigernes, Athanarichus tormented 
the difference between Arius and the Arian Gotths  grievously many that professed the Christian faith, as if his country laws and ordinances had been corrupted by their means: so that divers Barbarians of the Arian sect then suffered martyrdom. Arius because he could not withstand the error of Sabellius the Aprick fell from the right faith, saying that the son of God was but lately created: but these men receiving the Christian faith with simplicity of mind, sticked not to spend their lives in the quarrel. Thus much of the Goths converted as afore unto the faith of Christ.   

CAP. XXVIII. 
Cap. 34 in the greek.   
How the Goths being driven out of their own country fled unto the Roman dominions, who being entertained of the Emperor fell out to be the overthrow of the empire, and the destruction of the Emperor himself & how the wars with the Goths wrought quietness to the true Christians.  
IN a short while after, the aforesaid Barbarians being reconciled and at one among them selves, were overcome by other Barbarians their own neighbours called Hunni, and driven out of their own country, so that they were feign to fly unto the Roman empire, they crooched unto the Romans, they protested loyalty and subjection. Valens understanding of this not soreseeing what was like to ensue thereof, commanded they should courteously be entertained, & herein only showed himself clement. Wherefore he appointed them certain countries of Thracia to inhabit, and thought himself happy for their coming. he thought to have of them at hand always ready an exercised army and speedy host against the enemy: Moreover that the Barbarian watch would be a greater terror unto the adversary than the Roman soldier. Thenceforth be neglected the training of Roman soldiers in feats of arms: he set at nought old wether beaten warriors, valiant and courageous captains. In steed of the soldiers which were mustered and pricked throughout every village of the several provinces he required money, commanding that for every soldier they should pay fourscore crowns. This he did when that he had first released them of their tribute. This was the original cause that the Roman affairs prospered not in a long time after. 
* Cap. 35. in the Greek. Thus dealt the Saxons with the Britons.  For the Barbarians now possessing Thracia, and enjoying with ease and security the Roman province, were immoderately puffed up and swollen with prosperity: they took armour against the Romans which had been their dear friends, and benefited them diversly: they began to overrun and destroy all the countries about Thracia. When Valens heard of this, it was high time for him to leave exiling of the true christians, and to turn himself unto these rebels. Now mused he, and cast doubts with himself, immediately he left Antioch and got him to Constantinople. By this means the heat of persecution kindled against the Christians was wholly quenched. Then also died Euzoius the Arian Bishop of Antioch, the fift Consulship of Valens, the first of Valentinianus the younger: in whose room Dorotheus succeeded.   

CAP. XXIX. 
Cap. 36. in the greek.   
How the Saracens under the reign of Mavia their Queen, took one Moses a Monk, a godly & a faithful man to their Bishop and embraced the Christian faith.  
WHen the Emperor had left Antioch, the Saracens who before time were fellows, friends, and in league with the Romans, than first began to rebel: being governed & guided by a woman called Mavia, (whose husband had departed this life a little before) they took armour against them. Wherefore all the provinces of the Roman dominions that lay towards the East had then wholly been overrun by the Saracens: if the divine providence of God had not withstood their enterprises. The means were these. Moses a Saracene borne, lead in the desert the monastical trade of life: for his zeal & godliness, for his constant faith, for the strange miracles wrought by him he was famous among all men. Mavia Queen of the Saracens required of the Romans this Moses to be her Bishop, and in so doing she would cast of armour and join in league with them. The Roman captains hearing of this, thought themselves happy if peace were concluded upon such a condition: laying all delays aside, they bid the Queen bring her purpose to pass. Moses was taken from the wilderness and sent to Alexandria for orders. When Moses was come in the presence of Lucius who then governed the Churches of 
Moses the Monk reasoned thus with Lucius the Arian Bishop.  Alexandria, he refused his ceremonies and laying on of hands, reasoning with him in this sort: I think myself unworthy of the priestly order, yet if it be for the profit of the common weal that I be called unto the function, truly thou Lucius shalt never lay hand upon my head. for thy right hand is imbrued with slaughter and bloodshed. When Lucius said again that it became him not so contumeliously to revile him, but rather to learn of him the precepts of christian religion, Moses answered: I am not come presently to reason of matters in religion, but sure I am of this that thy horrible practices against the brethren prove thee to be altogether void of the true principles of Christian religion. For the true Christian striketh no man, revileth no man, fighteth with no man: for the servant of God should be no fighter. but thy deeds, in exiling of some, throwing of others to wild beasts, burning of some others, do cry out against thee: yet are we ever surer of the things we see with our eyes than we hear with our ears. When Moses had uttered these and other such like sayings, his friends brought him unto a certain mountain to be made Priest of such as were there exiled. After that Moses had thus been consecrated, the Saracen war ended. Mavia thenceforth was in league with the Romans, and married her daughter to captain Victor. Thus much of the Saracens.   

CAP. XXX. 
Cap. 37. in the Greek.   
When Valens was gone from Antioch, the Catholics throughout the East, specially of Alexandria, thrust out Lucius and placed Peter in his room which came with Damasus the Bishop of Rome's letters.  
ABout that time as soon as Valens had left Antioch, as many as were tossed with the grievous storm of persecution, specially at Alexandria were comforted exceedingly and greatly refreshed, because that Peter was come thither with Damasus the Bishop of Rome's letters, confirming both the religion of Moses and the creation of Peter. The people boldening themselves upon the sight of these letters, thrust Lucius out of the bishopric and placed Peter in his room. Lucius being deposed got him in all the haste to Constantinople: Peter prolonging his life but a short time died, and left his brother Timothee to succeed him in the bishopric.   

CAP. XXXI.  
After the return of Valens into Constantinople, being reviled of the people because of the Goths, left the city and went against the Barbarians, He joinsd with them at Adrianoplis a city of Thracia, and was slain the fiftieth year of his age, & the sixteeneth of his reign.  
THe Emperor Valens entering into Constantinople in his sixth Consulship and the second of Valentinianus the thirtieth of May found the citizens in great heaviness. For the Barbarians who lately had overrun Thracia, now began to set upon the suburbs of Constantinople, because there was then no power already prepared to repel their violence. When the Barbarians were come nigh unto the walls, the city was wonderful sorry, they lamented their case: and forthwith they step unto the Emperor and charge him that he entertained within his own dominions such as now were ready to cut his own throat: they blame him that he withstood them no sooner: they condemned him because he proclaimed not open wars against them. As they run at tilt and exercised such warlike and triumphant game, all with one consent run unto the Emperor and cried out against him that he had set such exercise at nought, saying: give us armour and we ourselves will deal with them. While they exclaim in this sort, the Emperor began to boil within himself for anger, he left the city the eleventh of june, threatening them that if he returned home again safe and sound, he would plague the city of Constantinople, partly because they reviled him, and partly also for the treason they committed against the empire in aiding the rebel Procopius. When he had threatened he would utterly destroy the city, make it even with the ground, turn it to eareable land for the plough to pass through the bowels thereof: he took his voyage against the Barbarians, made them recoil & give back far from the city: he drove them as far as Adrianople a city of Thracia lying in the confines of Macedonia. As he joined there with the enemy he was slain the ninth of Augustin and the aforesaid Consulship, the fourth year of the two hundredth eyghty and ninth olympiad. Yet some say that as he fled into a certain village the which was set on fire by the Barbarian enemy, he was burned to ashes. Some other say that he threw aside the imperial rob and thrust himself among the throng of footmen, and when the horsemen had yielded without any great fighting, the footmen after the breaking of the ray as they stood confusely to have been all slain, the Emperor also after throwing away of the princely habit, when none could discern who he was, to have lain among them and not known. He departed out of this life the fiftieth year of his age, after that he had reigned thirteen years together with his brother and three years after his disease. This 
Anno Dom. 381.  book continueth the history of sixteen years.   
The end of the fourth book of Socrates.   

THE FIFT BOOK OF THE ECCLESIASTICAL HISTORY OF SOCRATES SCHOLASTICUS.  

The Proëme.  
BEfore that we enter into the discourse of our fist book of ecclesiastical history, 
This fift book containeth the history of sixteen years & eight months ending Anno Domini 397.  our will is first to forewarn the reader not to blame us, for all our special drift was to deliver the posterity in writing the ecclesiastical affairs after our simple ability and as far forth as we could learn: that we have mingled therewithal battles and bloody wars at several times waged in sundry parts of the world. We have so done for divers causes. First that the noble and valiant feats of arms should not be hid from the posterity in time to come: again lest the Reader by perusing continually of the Bishop's affairs and the practices of the one against the other inculcated every where, be overcome with tediousness and loath some tying together of one matter: last of all that we may understand when the common weal hath been tossed & turmoiled with troublesome dissension and discord, the Church of God likewise as infected with the same contagious disease hath been altogether out of quiet. For whosoever with diligent observation will remember the aforesaid times, without doubt he shall perceive that when the common weal was on hurlyburly, the Church in like sort was shaken with the storms of adversity. Either he shall find that both at one time were out of square, or that the one's misery ensued immediately after the others misfortune: and sometime when the Church began to vary about religion, the common wealth immediately followed after with rebellion, and some other times of the contrary: so that I am easily brought to believe that the interchangeable course of these calamities cometh not to pass by hap hazard but by reason of our horrible sin: that these mischiefs are sent in steed of punishments: or as the Apostle writeth: some men's sins are open before 
1. Timoth. 5.  hand hastening before unto judgement, and in some they follow after. for the aforesaid causes we have mingled temporal with ecclesiastical, profane with divine stories. And though we could not attain unto the knowledge of such battles as were waged in the reign of Constantine by reason it is so long ago: yet have we interlaced such acts as befell since that time, as well as we could learn of aged and long lived men. We have therefore throughout our history made mention of the Emperors because that since they began to embrace christian religion, the ecclesiastical affairs seemed very much to depend of them: so that the chiefest councils were in 
The councils were summoned by Emperors & not by Popes.  times past and are at this day summoned through their consent and procurement. We have therefore also remembered paganisine and the Idolatry all service of the Ethnics because it wonderfully molested the quiet estate of the Catholic Church. Thus much I thought good to lay down by way of preface, and now to the story.   

CAP. I.  
How that after the death of Valens when the Goths marched towards Constantinople, the city went out to meet them together with a few Saracens whom Mavia their Queen had sent to aid them.  
WHen the Emperor Valens was dispatched out of the way in such sort as no man was certain of, the Barbarians marched apace towards the walls of Constantinople, and began to destroy the suburbs thereof. The people being moved with this went forth of their own accord to withstand the Barbarian enemy, and every one took that weapon which came first to his hand. Dominica the Empress gave hire unto every one that went forth to battle 
Dominica. Mavia.  out of the emperors treasury as the covenant was with the soldiers. Mavia also the Queen of the Saracens (of whom we spoke a little before) being in league with the Empress sent of her subjects to aid them. Thus the people gave them battle & drove back the Barbarians far from the city.   

CAP. II.  
How Gratianus the Emperor called home from exile the godly Bishops, banished the Heretics, and made Theodosius his fellow Emperor.  
GRatianus governing the empire together with Valentinianus the younger, condemned the 
Anno 383.  cruelty which his uncle Valens practised against the Christians: called home again such as he had exiled: made a law that every sect and opinion should thenceforth freely without any molestation frequent their wont assemblies, except the Eunomians, Photinians and Manichees. And when he foresaw that the Roman empire daily diminished, and the Barbarians waxed strong and multiplied exceedingly, & that he stood in great need of a valiant and worthy man to govern the common wealth, he joined with him Theodosius, a noble man of Spain, trained up 
Theodosius was Emperor together with Gratianus & Valentinianus the younger.  in feats of arms, one that was by the uniform consent and common voice of all men thought fit to rule, yea before Gratian himself was created Emperor. He proclaimed him Emperor at Sirmium a city of Illyrium in the Consulship of Ausonius and Olybrius the sixteenth of Ianuarye, and divideth with him the charge of the battle against the Barbarians.   

CAP. III.  
Of the Bishops which then governed the Churches.  
AT that time Damasus the successor of Liberius was Bishop of Rome and cyril of jerusalem. 
Damasus. cyril. Dorotheus. Paulinus. Meletius. Lucius. Timothee. Demophilus  The Church of Antioch as I said before was divided into three parts. for Dorotheus the Arian bishop which succeeded Euzious, governed the Arian Churches, the rest were partly under Paulinus and partly under Meletius who then was lately come from exile. Of the Churches of Alexandria the Arians were under Lucius who then was a banished man, such as embraced the faith of one substance had Timothee the successor of Peter to their Bishop. The Arian Church at Constantinople had Demophilus to their Bishop who was chosen immediately after the disease of Eudoxius. They that detested his doctrine and opinion frequented private and several conventicles.   

CAP. FOUR  
How the Macedonians who a little before sent legates unto Damasus Bishop of Rome for the establishing of the faith of one substance fell again into their former error.  
THe Macedonians for all the embassy sent unto Liberius, and for all they communicated a good while throughout every church without difference and exception with such as cleaved from the beginning unto the Nicene creed: yet when the Emperor Gratian'S law gave liberty unto every sect to frequent their several assemblies they severed themselves from the church. Wherefore after that a company of them had met at Antioch in Syria, they decreed that henceforth 
A council of Macedonians.  for altogether the clause of one substance should never be received: and that they ought no more to communicate with the professors of the Nicene faith. but their wavering mind attained not unto so prosperous a success as they hoped it would: for many of their own sect, seeing that they did say and unsay, that they ratified & abrogated the self same constitution, condemned them in their own opinions, fell from them and embraced the faith of one substance.   

CAP. V.  
Of the stir at Antioch by reason of Paulinus & Meletius, how that Gregory Bishop of Nazianzum by the consent of all the Catholic Bishops was translated unto the see of Constantinople.  
AT Antioch in Syria about that time there was raised a great tumult and sedition about Meletius, the occasion was as followeth. We said before how that Paulinus Bishop of Antioch because he was a grave and a godly father was not exiled: the Meletius was first called home from banishment in the reign of julian, afterwards being exiled by Valens returned in the time of Gratian. After his return into Antioch he found Paulinus so old that he seemed ready to lie in his grave. Immediately all the friends of Meletius endeavoured to join him fellow bishop with Paulinus. when Paulinus affirmed it to be contrary unto the canons of the Church that any being created of Arian Bishops should be made college in any Bishopric: the people endeavoured to compass it by force. In the end they make preparation to stall him Bishop in a certain church of the suburbs. When it was done all the city was on an uproar. In process of time the people were reconciled upon such conditions as follow. All that stood for the Bishopric were six in number whereof one was Flavianus, being called together they deposed them upon a book that none of them should aspire unto the Bishopric during the lives of Paulinus and Meletius, and when either of them departed this life, the Bishopric to remain unto the survivor of them both. When the oath was ministered the people were quiet and thenceforth made no stir at all. The favourers of Lucifer were offended with this manner of dealing and fell from the church because that Meletius being ordered of the Arians was admitted to the government of that see. At that time when the affairs of Antioch were thus out of frame Gregory by uniform consent of all the Catholic Bishops was translated from the Bishopric of Nazianzum unto the see of Constantinople. Then Meletius got him in all the haste to Constantinople.   

CAP. VI  
How Theodosius the Emperor after the foilinge of the Barbarians came to Thessalonica, where being sick he was baptised of Ascholius the Bishop.  
BY that time Gratianus & Theodosius had gotten the victory of the Barbarians, whereupon Gratianus immediately made expedition into France, because the Germans had destroyed part of that country: but Theodosius after the erection of the sign, in token that the enemies were vanquished, made haste towards Constantinople and came to Thessalonica. There after that he fell into a dangerous disease he was very desirous of baptism, for of old he was trained up in Christian religion & addicted himself wholly unto the faith of one substance. Being sore sick & speedinge to baptism he gave charge that the Bishop of Thessalonica should be sent for to minister the sacrament. Being come first he demands of the bishop what faith he was of? when the bishop made answer that the opinion of Arius prevailed not throughout Illyrium & that the newefounde invention of his pestilent brain was not planted in the churches of the country but that all the christians throughout those coasts retained & ever observed continually the autentick & ancient faith delivered of the Apostles & confirmed by the council of Nice: the Emperor with willing mind was baptised of Ascholius for so was the bishop called. A few days after when that he had somewhat recovered he went towards Constantinople the four & twentieth of November in his first Consulship and the fift of Gratian.   

CAP. VII.  
How that Gregory Nazianzen understanding that diverse Bishops did stomach him refused the Bishopric of Constantinople. The Emperor sent unto Demophilus the Arian Bishop that either he would subscribe unto the faith of one substance or depart the city the which he did. 
Sozomenus lib. 7. cap. 5. saith that the church was called the resurrection because the faith which of a long time seemed to be suppressed by the Arians for dead, was then revived.   
GRegorie being then translated from the city Nazianzum governed a certain little church within the walls of Constantinople. unto the which the Emperor afterwards annected a goodly temple & called it the resurrection. Gregory a famous man excelling in virtue & godliness all that flourished in his time, when he perceived that some did murmur & object unto him that he was a country bishop & a foreigner, for all that he rejoiced at the emperors coming, he refused utterly to continue longer at Constantinople. the emperor seeing the church out of square endeavoured with all means possible to reduce it unto peace to establish unity & to enlarge the churches. wherefore immediately he giveth Demophilus the Arian bishop to understand of his pleasure & in plain words demandeth of him whether he would embrace the Nicene creed, set the people at unity & embrace concord himself. when he refused so to do the emperor said unto him: if thou refuse to embrace peace & unity I command thee to void the church. Demophilus hearing this, advised himself that it booted not for him to withstand the berdure of the higher power, he assembled together a great multitude in the church, stood up in the midst & brake out into these words: brethren it is written in the Gospel, if they persecute you in one city fly into an other. In so much that the Emperor banisheth us the churches, I would have you know 
Matth. 10.  that tomorrow you must meet together out of the city. When he had made an end of speaking he went forth. He understood not that such as fly the trade of life, which worldlings follow after (for so must we take the words of the Gospel) have to seek the higher jerusalem. He meant it otherwise and thenceforth raised conventicles without the walls of the city. There departed together with him Lucius, who us I said before was banished Alexandria, enjoined to live in exile, and then lead his life at Constantinople. Wherefore the Arians which held the churches for the space of forty years, refusing the unity and concord which Theodosius the Emperor exhorted them unto, departed the city in the fift Consulship of Gratian and the first of Theodosius the sixth and twentieth of November. Then such as were of the faith of one substance came in their rooms and took possession of the Churches.   

CAP. VIII.  
Of the hundredth and fifty Bishops which at the commandment of the Emperor Theodosius met at Constantinople, their decrees and how they created Nectarius Bishop of that see.  
THe Emperor without long deliberation summoned a council of such Bishops as were of 
The council of Constantinople Anno Dom. 385  his faith: to the end the canons of the Nicene council might be confirmed and a Bishop chosen of Constantinople. And in hope to reconcile the Macedonians with the Bishops which embraced the faith of one substance, he cited also the bishops of the Macedonian sect. Wherefore there met there of them which embraced the Nicene Greede: Timotheus Bishop of Alexandria: Cyrillus Bishop of jerusalem, who then after his late recantation, addicted him wholly unto the faith of one substance: Meletius who was called thither in a while before to the stalling of Gregory Nazianzen: Ascholius Bishop of Thessalonica with many others, to the number of a hundredth and fifty Bishops. The chief of all the Macedonian Bishops was Eleusius Bishop of Cyzicum and Marcianus Bishop of Lampsacum. The number of that sect came to a thirty and six whereof the greater part came out of Hellespontus. The council met together in the Consulship of Eucharides and Euagrius and the month of may. The Emperor together with the Bishops of his opinion first used all means possible with Eleusius and the rest of the Macedonians for to reconcile them with the catholic church: they not only bring them in remembrance of the embassy which Eustathius together with many others did in their names to Liberius late Bishop of Rome: but also that not long before without exception they communicated throughout every church with such as professed the faith of one substance: and that they behaved themselves neither godly, neither religiously, sithence that aforetime they ratified the self same opinion, and faith with them, if now again they endeavoured to overthrow such things as they had advisedly decreed before. for all they could do, it was neither fair means neither foul means that would prevail. They said flatly rather then they would subscribe unto the faith of one substance, that they would hold with the Arians. When they had made this answer they left Constantinople and sent their letters abroad into every city that they should in no wise consent unto the faith of the Nicene council. The Bishops that were of the other side continuing at Constantinople consulted together about the election of a Bishop. For Gregory as I said before had refused that seae and returned to Nazianzum. 
Nectarius chosen by the council Bishop of Constantinople.  There was at that time one Nectarius of noble lineage whose ancestors had been Senators, a man he was of good life and godly conversation, who though he were by office a Praetor, yet did the people choose him to their Bishop, in the end by the consent of a hundredth and fifty Bishops then present he was stalled Bishop of Constantinople. Then was it decreed that the Bishop of Constantinople should have the next prerogative after the bishop of Rome, the reason was 
The canons of the council held at Constantinople.  because that city was called New Rome. Again they ratify the faith of the Nicene Council: they divide provinces and ordain patriarchs: they decree that no Bishop shall leave his own diocese and intermeddle with foreign churches, for unto that time by reason of the great heat and storm of persecution it was sufferable at every one's choice and liberty. Nectarius Bishop of Constantinople had that great city together with all Thracia allotted to his jurisdiction. The Patriarckship throughout Pontus was assigned unto Helladius Bishop of Caesarea in Cappadocia after Basil: unto Gregory the brother of Basil who was Bishop of Nyssa a city also in Cappadocia & unto Otreius Bishop of Meletina a city of Armenia. Amphilochius Bishop of Iconium & Optimus Bishop of Antioch in Pisidia took the Patriarckshippe of Asia. The province of Egypt fell unto Timothee bishop of Alexandria. Pelagius Bishop of Laodicea & Diodorus Bishop of Tarsus are appointed over the Eastern diocese, reserving the prerogative of honour unto the church of Antioch the which them presently they granted unto Meletius. They decreed moreover that if necessity did so require that a provincial synod should determine provincial affairs. The Emperor gave his assent unto all the aforesaid, and thus the council was dissolved.   

CAP. IX.  
How the Emperor Theodosius caused the corpse of Paulus late Bishop of Constantinople to be brought from exile with great honour: at what time Meletius Bishop of Antioch departed this life.  
ABout that time the corpse of Paulus the Bishop (whom as I said before Philip the emperors Lieutenant through the procurement of Macedonius sent to exile unto Cucusum a city of Armenia & there stifled to death) was conveyed by the emperors commandment from Ancyra to Constantinople, and there received with great honour in the church which beareth his name unto this day: the which church was unto that time frequented of the Macedonians who severed themselves from the Arians, but then were thrust out by the Emperor because they refused to be of his faith & opinion. At that time Meletius Bishop of Antioch fell sick & died, Gregory the brother of Basil preached at his funeral. His corpse was carried of his friends into Antioch & there interred. Again the favourers of Meletius would not be under Paulinus jurisdiction but chose Flavianus to their bishop in the room of Meletius. Whereupon the people again were at discord and fell to raising of tumults and dissension. And because of that, the church of Antioch was divided again, not about the faith but about their fond contention in choosing of Bishops.   

CAP. X.  
How the Emperor when his son Arcadius was created Augustus summoned together a Synod of all sects and opinions: He banished all heretics the novatians only excepted because they embraced the faith of one substance.  
WHen the Arians were banished the churches the flame of tumult and schism flashed about in every congregation. I can not choose but wonder at the emperors advise and policy therein. For he suffered not this sedition to reign very long throughout the cities, but with speed he summoned a council charging that all sects & opinions whatsoever should meet together, supposing verily that by conference and communication had between themselves they would at length be brought to establish one faith and opinion. The which drift and good meaning of his as I suppose was cause & director of all his prosperous successes. For than it fell out through the providence & procurement of almighty God that all the Barbarians were at peace within his dominions, rebelled not at all but yielded themselves unto the Imperial seepter, for example Athanarichus the valiant captain of the goths came in withal his power & shortly after died at Constantinople. The Emperor created Arcadius his son Augustus in the second Consulship of Merogandus & the first of Saturninus the sixteenth of januarie. shortly after all bishops of every sect out of all provinces came thither in the said Consulship but the month of june. The Emperor sent for Nectarius Bishop of Constantinople, reasoned with him how he might rid the Christian religion of the discord & dissension, how it were possible to reduce the church unto unity: he said further that the controversies & quarrels which molested the quiet state of the church & rent asunder the membres of Christ were to be sifted out & the punishments to light upon their pates that were found the authors of schism and disturbers of peace & quietness. Nectarius hearing of this was wonderful sad & pensive: he called unto him Agelius the Novatian Bishop who embraced together with him the faith of one substance & opened unto him the mind & purpose of the Emperor. He although otherwise a rare & singular man yet was he no body in controversies of religion & disputation of ecclesiastical matters but appointed Sisinius a reader of his church to reason with them in his stead. Sisinius an eloquent man, well experienced in all things, askilfull interpreter of holy Scripture, a notable Philosopher, knowing full well that disputations would not only not reconcile schisms, but also fire the slimy matter of contention reigning in the rotten bowels of heretics: therefore he advised Nectarius in this sort: that it was not best to deal with them logical wise with the frubushinge of school points, but to lay flat before them the forms of faith established by our ancestors (he knew of a surety that the Elders had taken heed lest they should assign unto the son of God a begining of essence, because they were of the opinion that the son of God was coeternal with the father) and that the Emperor should demand of the ringleaders of the heretics whether they made any account of those ancient fathers who governed the church godly and prudentely before the schism and division, or whether they condemned them as aliens and far estranged from the Christian faith? If they reject them, then let them boldly pronounce them accursed: & if they presume so bold an enterprise, then will the common people cry out against them. This being done the truth after such trial no doubt will prevail. If they reject not the ancient fathers then let us allege their works and writings and confirm the matter in controversy out of them. Nectarius being thus counseled by Sisinius got him with speed unto the Emperors palace, made the Emperor privy unto these circumstances. He thinketh well of the advise and compasseth the matter circumspectly. At the first he concealed his drift & required of them to tell him whether they esteemed and allowed of the fathers which governed the church before the division, or no? When as they confessed as much in effect and said that they highly reverenced them for their masters: the Emperor demanded of them again whether they would be tried by their testimonies touching the true and right faith? the sects and factious Bishops together with the Logicians then present (for they had brought with them many well prepared for disputation) hearing this, knew not what answer to make. They were divided among themselves, while that some held with the Emperor and some other affirmed that it was altogether contrary to their mind and purpose, for the diverse opinion they conceived of the ancient fathers distracted their minds one from the other. So that not only the opinion was diverse among contrary sects, but such as were of one opinion were divided among themselves. Wherefore their linked malice was no otherwise then the confuse language of those ancient Giants and the turret of their spiteful 
Gen.. 11.  mention was turned down to the ground. When the Emperor understood of their manifold dissension & that they builded not upon the ancient father's exposition of the faith, but trusted to their sophistical quirckes of Logic, dealt an other way with them, & bade every sect lay down their faith and opinion in writing. Then the principal of every sect took pen in hand and wrote his opinion. There was a day appointed for the purpose. All the bishops being called met at the emperors palace. There came thither Nectarius and Agelius favoringe the faith of one substance: Demophilus of the Arians: Eunomius himself in the name of the other Eunomians 
The zeal of the Emperor Theodosius for the siftinge out of the truth.  and Eleusius Bishop of Cyzicum for the Macedonians. First of all the Emperor saluteth them rurteously: next he received every one's writing: then he went a side & locked in himself: sell down upon his knees and prayed unto God that he would assist him in the choice and revealing of the truth. Last of all having perused every one's opinion he condemned and tore in pieces all such Creeds as derogated from the unity which is in the blessed Trinity: he allowed & highly commended only of all the rest, the Creed containing the clause of one substance. This was the cause that the novatians were favoured and thenceforth suffered to celebrate their wont assemblies within the walls of the city. The Emperor wondering at their consent and harmony touching the faith, made a law that they should enjoy their own church's with security, and that their churches should have such priviledgs as the other churches of the same opinion & faith were wont to have. The Bishops of other sects because there reigned among themselves mutual discord and dissension they were set at nought of the people committed to their own charge. Who though at their departure they were all sorrowful & pensive, yet fell they a comforting of their charge by letters: exthorting them not to shrink at all from them because many had left them and fell to embracing the faith of one substance. For many were called but few chosen. This they uttered not when the greatest part of the people cleaved unto the higher power and zealously embraced their faith. Yet for all this were not they which held the faith of one substance void of disturbance and molestation. For the controversy that sell out in the church of Antioch divided such as were of the council into two, factions for the Egyptians, Arabians, & Cyprians held together, & thought good to remove Flavianus out of the Bishop's seae of Antioch: but the Palaestinians, Phoenicians, & Syrians took his part. The issue & end of this controversy I will lay down in an other place.   

CAP. XI.  
How that Maximus the tyrant through wiles slew the Emperor Gratian. And how that justina the Empress the mother of Valentinianus the younger left persecuting of Ambrose Bishop of Myllaine because she feared Maximus the tyrant.  
WHen the council was held at Constantinople we have learned such a broil as followeth to have been in the West parts of the world. Maximus a Britain took armour 
Maximus a Britain.  against the Empire of Rome and conspired the death of Gratian who now was weakened together with his power by reason of the battle he waged with the Germans. Probus sometimes a Consul was chief governor of Italy during the nonage of Valentinianus who with great prudence ruled the common weal. justina Valentinianus the emperors mother being infected with the silch of Arianisme while her husband lived could no kind of way molest such as embraced the faith of one substance: yet after his deseasse removing to Mediolanum and her son being of tender years she raised such tumults against Ambrose the Bishop that in the end he was exiled. But when the people for the singular love and affection they bore unto Ambrose with stood her act and hindered their force that went about to convey him to exile: tidings came that Gratianus through the wiles & sleight of Maximus the tyrant was put to death. Andragathius the captain of Maximus hiding himself in a chariot resemblinge the form of a licter borne of mules gave his soldiers charge to signify unto the emperors guard that the Empress road therein & went to meet the Emperor who passed over Rhodanus a flood that runneth by Lions a city of France. The Emperor thinking verily that his wife was there in deed aboyded not the conspiracy but fell unawares into the enemy's hand as a blind man falleth into the ditch. For Andragathius lighted down out of the chariot & slew Gratianus presently. He died in the Consulship of Merogandus & Saturninus 
Gratianus the Emperor died Anno Dom. 387 Maximus the britain is made Emperor.  after he had reigned fifteen years & lived four & twenty. The which news cooled the heat of the emperors mother kindled agayust Ambrose. Wherefore Valentinianus that time constraining him thereunto received Maximus with unwilling mind to be his fellow Emperor. Probus the governor of Italy fearing the power of Maximus determined with himself to remove into the East. with all speed he left Italy and hasteninge towards Illyrium, made his abode at Thessalonica a city of Macedonia.   

CAP. XII.  
Theodosius the Emperor left Arcadius his son and Emperor at Constantinople, went towards milan to wage battle with Maximus the Britain.  
THeodosius the Emperor for the aforesaid cause was wonderful sorry: he gathered great power 
Anno Dom. 388.  to go against the tyrant & feared greatly lest Maximus would conspire the death of Valeutinianus the younger. Then came also legates from the Persians' to conclude peace between them & the Emperor it was the very same time that his son Honorius was borne by his wife Placilla the empress, in the consulship of Richomelianus & Clearchus the neenth of September. A little before when the aforesaid men were consuls Agelius the Novatian bishop finished the mortal race of his natural life. The year following being the first consulship of Arcadius Augustur & Vadon, after that Timotheus bishop of Alexandria departed this life, Theophilus succeeded him in the bishopric. The second year when Demophilus the Arian bishop had changed this life, the Arians sent for Marinus out of Thracia a man of their own crew & appointed him their bishop. Marinus in whose time the Arians were divided among themselves (as it shallbe showed hereafter) lived not many days after, wherefore they call Dorotheus out of Antioch in Syria & assign him their bishop. The Emperor leaving his son Arcadius at Constantinople marched forewards to give battle unto Maximus. As he came to Thessalonica he found the soldiers of Valentinianus all dismayed & quite discouraged: because that necessity had constrained them to take the tyrant Maximus for an Emperor. Theodosius showed himself openly to seem of near neither side. For when Maximus had sent ambassadors unto him he neither received neither rejected them: yet was he sorry that the Empire of Rome should be oppressed with tyranny under colour of the Imperial title. Therefore he gathered his power together and made haste to milan, for Maximus was lately come thither.   

CAP. XIII.  
Of the tumult which the Arians raised at Constantinople.  
AT the very same time when the Emperor made all the expedition he could to wage this battle with the tyrant: the Arians raised a wonderful great stur at Constantinople, the manner was as followeth. Men commonly are want to fitten and feign leasings of things they know not and if that by chance they get hold of any tale forthwith they brute abroad false rumours and reports according to their fond vain and foolish desires, ever chatting of news and harkeninge after change. The which then was seen in the city of Constantinople. For of the wars that were so far of, they blazed abroad of their own brain one this thing an other that thing: hoping in their traitorous hearts that the godly Emperor had every day worse success than other. For although there was nothing as yet done in the wars: nevertheless they avouch that tidings (being coined in the closet of their gigled brain) they knew not, to be as true as if they had seen them with their own eyes: they reported that the tyrant foiled the emperors power: that there were slain so many hundreds & so many thousands of his soldiers & that the tyrant had almost taken the Emperor himself. The Arians being very much troubled in mind ready to burst for grief (that they whom they persecuted aforetime now enjoyed the churches within the walls of the city) scattered sundry false rumours abroad. And because that divers other reports persuaded the first authors of these false rumours that their sigments were most true (for others which learned it only by hearsay affirmed unto the authors thereof that it was even as they at the first had reported unto them) the Arians pluck up their hearts, they begin to venture a fresh and they set on fire the palace of 
Anno Dom. 392.  Nectarius the Bishop of Constantinople. These things were done in the second Consulship of Theodosius but the first of Cynegius.   

CAP. XIIII.  
The victory of Theodosius the Emperor, and the foil of Maximus the tyrant.  
WHen the soldiers of Maximus the tyrant understood of the emperors coming & 
Maximus the britain which slew the Emperor Gratian & was crowned Emperor in his breed is now betrayed of his own men & executed by Theodorus the Emperor. this Maximus was highly commended by a consul of Rome which wrote book in his praise.  his great power they could in no wise digest the rumour thereof: they were taken with sudden fear, they bond the tyrant their master & brought him unto the Emperor who presently executed him in the aforesaid consulship the eight and twentieth of August. But Andragathius who slew the Emperor Gratian, hearing the discomfiture of Maximus, ran headlong into the next river & drowned himself. Wherefore the Emperors now having gotten the victory took their voyage to Rome, Honorius of tender years went together in their company. For his father after the foil of Maximus had sent to Constantinople for him. They solemnized the triumph at Rome. At what time the Emperor Theodosius yielded forth a notable sign of his singular clemency, in the trouble of Symachus the consul. This Symachus was head Senator of Rome, and for his great skill & eloquence in Roman literature had in great estimation. He had written many books among the rest one in the praise of Maximus the tyrant, repeated in his hearing while he lived the which afterwards being extant charged the author with treason. Wherefore he fearing death ran unto the church for refuge. The Emperor according unto the great zeal & godly affection he bore unto the Christian faith, reverenced not only the priests of his own belief and opinion: but also entreated courteously the novatians who embraced together with him the faith of one substance & to the end he might gratify Leontius Bishop of the Novatian church at Rome which made suit for him, he granted Symachus his pardon. Afterwards he wrote an Apology unto the Emperor Theodosius: Thus the wars which at the first threatened great calamity to ensue were quickly ended.   

CAP. XV.  
Of Flavianus Bishop of Antioch.  
AT the same time we have learned such things as follow to have been done at Antioch in Syria. After the disease of Paulinus the people of that Church abhorred Flavianus and therefore chose Euagrius a man of their own disposition to their Bishop. He lived not many days & after him there was none chosen to the crown: for Flavianus through his devise brought that to pass. As many then as detested Flavianus for the breaking of his oath, had their private conventicles. But Flavianus rolled (as commonly we say) every stone, put every devise in ure to the end he might bring them within his jurisdiction, the which not long after he brought to pass. For the spite and grudge between him and Theophilus bishop of Alexandria was laid aside and by his means Damasus Bishop of Rome was reconciled unto him. They had both been offended with him not only because he forswore himself: but also for that he had broken the league concluded between them, and the link of peace and unity. Wherefore Theophilus being now pleased with him sent Isidorus a priest for to appease the displeasure which Damasus had conceived against Flavianus: & to instruct him that it was according unto the use & manner of the church, if (respecting the unity and concord to be retained among the common people) he would not think amiss of Flavianus for so doing. When Flavianus was thus restored unto the communion of the faithful the people of Antioch in process of time were brought to love and amity one with another, & the affairs of Antioch had such an end as you hear before. The Arians then being thrust out of the 
cyril. john.  churches raised conventicles in the suburbs. In the mean space when cyril bishop of jerusalem, had departed this mortal life, john came in his room.   

CAP. XVI.  
How the Idolgroves and temples of the Ethnics were overthrown at Alexandria and of the skirmish between the pagans and the christians.  
ABout that time there was a lamentable stir at Alexandria and the manner as followeth. By the procurement & industry of Theophilus the bishop the Emperor commanded that all the Idolgroves of the Ethnics within Alexandria should down to the ground, and that Theophilus should oversee it. Theophilus being thus authorized omitted nothing, that might tend to the reproach and contumely of heathenish ceremonies: down goes the temple of Mithra, his foul closerts 
Mithra.  being full of Idolatricall filth and superstition are cleansed and rid out of the way: down goes the God Serapis temple: the imbrued and bloody mysteries of the God Mithra are publicly derided: 
Serapis.  the vain & ridiculous practices both of Serapis & others are showed forth unto the open face of the world: he caused such things as among them resembled the yards of men, to be carried throughout 
Phalli.  the market place to their utter shame & ignominy. The ethnics inhabiting Alexandria & above the rest such as professed philosophy beholding the manner of the dealing could no longer contain neither rule themselves: but heaped new & also far more grievous offences, unto the former acts of theirs being both tragical & exceeding in cruelty. For all jointly ran upon a head, they set upon the Christians, they sought to dispatch them every kind of way: the Christians went about to withstand their violence, they defend themselves and so mischief was heaped upon mischief, the skirmish was so sore and the fray continued so long until either side was weary, had their fill of bloodshed & manslaughter & could now kill no longer. There died but a few of the Ethnics, yet a great number of the Christians, of either side there was wounded an infinite number. When all was ended the Ethnics were wonderfully afraid of the emperors displeasure. Wherefore having committed such lewd acts as their horrible wickedness led them unto: and having quenched their boiling rage and fury with running streams of blood and wounded bowels they run away and hid themselves some in one place some in an other. Many gave the slip out of Alexandria & being dispersed led their lives thenceforth in diverse other cities: of which number were Helladius 
Socrates was the scholar of Helladius and Ammonius. The Egyptians worshipped the Ape.  & Ammonius both Grammarians, whose scholar I myself was at Constantinople in my youthly years. Helladius was said to be the priest of jupiter & Ammonius the priest of the Ape which they worshipped for God. Therefore the slaughter being thus ended the governor of Alexandria & the captain of the host came to aid Theophilus in the overthrow of their temples, the temples went down, the Idols of the Gods were turned into cauldrons and into other necessary vessel for household stuff. For the Emperor had given the images of the Gods throughout all the Idolatrical temples of Alexandria to the relief of the poor. Theophilus going about to deface all the pictures of their Gods commanded that one of some certain God should be reserved and set up in some public place of the city to the end the Ethnics in process of time should not be able to deny but that sometimes they worshipped such Gods. I have known Ammonius the grammarian to have been very much offended with that act & to have said that the religion of the Grecians sustained great injury & reproach because the one image was not in like sort translated, but kept of set purpose to the contumely of their religion. Helladius boasted in the hearing of many how that in the skirmish he slew nine men with his own hands. These were then the broils at Alexandria.   

CAP. XVII.  
Of the hieroglyphical letters found engraven in the temple of Serapis, letters they were which yielded no sense by conjunction of syllable or knitting of sentence, but were to be construed by the signification of the beasts which they resembled.  
IN the temple of Serapis now overthrown and rifled throughout there were found engraven in the stones certain letters which they call hieroglyphical. The manner of their ingravinge resembled the form of the cross. The which when both Christians & Ethnics beheld before them every one applied them to his proper religion. The Christians affirmed that the cross was a sign or token of the passion of Christ and the proper cognizance of their profession: the Ethnics avouched that therein was contained something in common belonging as well to Serapis as to Christ: that the sign of the cross signified one thing unto the Ethnics an other unto the Christians. While they contend thus about the interpretation of the letters many of the Ethnics became Christians for they perceived at length the sense and meaning of the hieroglyphical letters, that they prognosticated salvation & the life to come. The Christians perceiving that this made very much for their religion made great account thereof & were not a little proud of it. When as by other hieroglyphical letters it was gathered that the temple of Serapis should go to ruin when the sign of the cross therein engraven came to light (by that, life to come was foreshowed) many more embraced Christian religion, confessed their sins & were baptised. Thus much have I learned of the cross But verily I am not of the opinion, that the Egyptian priests foreseeing that which should come to pass of Christ should engrave in stone the sign of the cross (for if the mystery of Christ's incarnation was hid from the beginning of the world & from many generations as the Apostle writeth 
Coloss. 1.  and concealed from the devil the prince of all impiety, how much more from the Egyptian priests his ministers) but that in sifting out of the sense & understanding of those characters it came to pass by the providence of God as in times passed with the Apostle Saint Paul. For he being endued from above with the spirit of wisdom dealt with the Athenians in like sort & converted many of them unto the faith, while he read the sentence that was engraven upon the altar unto the 
Act 17. Numb. 22. 23 24. john. 18.  unknown God & applied it to his purpose. Unless that peradventure some man will say that the word of God wrought so forcibly in the Egyptian priests as it did in Beldame and Caiphas. For they were constrained against their wills to prophecy of good things. So far of these things.   

CAP. XVIII.  
How the Emperor Theodosius during the time of his abode at Rome did the city much good by removing the thievish dens of the bakehouses and the infamous ringing of bells at the deed doing in the stews.  
THe Emperor Theodosius although he continued but a little while in Italy, yet in that space did he much good unto the City of Rome, partly by giving that which was good and taking away that which was ill. For as he showed himself bountiful and liberal towards her in many things, so hath he removed two things which were great blemishes unto that City. The one was in this sort. There was at Rome a huge and a great house 
A bakehouse under ground.  of ancient building where all the bread that served the City was baked. The masters of this house the Romans called in their own tongue Mancipes, such they were as served all with bread by Great, who in process of time turned those large rooms to dens of thieves. For by reason the bakehouse that belonged unto that building was under ground and because that on every side there were vittailers, taverns and tippling houses full of harlots and naughtypackes: 
Blind alehouses.  many that resorted thither partly for food and victuals and partly also for the satisfying of their filthy lust were craftily spoiled of all they had and most commonly dispatched, so that their friends could never hear tidings of them again. A certain privy conveyance there was devised to throw them down headlong from those bawdy taverns into the blind bakehouse, by this means many especially of the strangers which inhabited Rome were cast away. For above they were spoiled & beneath they were made bondslaves and constrained to grind in that bakehouse: most of them were never permitted to depart but continued their life time in drudgery making their friends believe they were not in this world. It fell out that one of the Emperor Theodosius soldiers was thrown into this hole, being in the close bakehouse, and couldnot get licence to departed, he drew out his dagger and slew them which stopped his passage, the rest being afraid of their lives, let the soldier go. The Emperor understanding all the circumstance, sent for the millers and bakers, punished the masters with extreme torment, overthrew those blind houses which were receptacles of thieves and harlots. and thus rid he the princely city of this one shameful 
Theodosius took away this filthy law, & suppressed the stews.  dealing. The other was as followeth. If a woman were taken in adultery, the Romans used such a kind of punishment as removed not the sin, but increased the vice. For they shut her up in narrow stews, and compelled her beastly without all shame to play the harlot, yea they procured ringing while the deed was adoing, that the neighbours might understand of it, and that by the sound of the tinglinge bells all might be made privy to that filthy and shameful kind of correction. When the Emperor heard of this horrible custom, he thought it in no wise to be winked at, but caused Sestra (for so were the stews called) to be overthrown and suppressed, and made other laws for the correction of adulterers. Wherefore Rome by the benefit of Theodosius the Emperor was delivered from both these beastly and foul acts. After that he had set other things in order, he left the government of that city unto Valentinianus, took thence his voyage together with his son towards Constantinople, and came to his journeys end at that time, when Tatianus and Symachus were Consuls, the tenth of November.   

CAP. XIX.  
Of the Priests appointed to hear confession, and why shriving was forbid in the church.  
ABout that time it seemed good unto the church to take away the office of such priests as were appointed throughout every church to receive penitents after the confession of their sins into the company of the faithful, and that for this occasion. Since the time that the 
The original of confession.  novatians divided themselves from the church, and refused to communicate with such as fell in the persecution under Decius, the bishop's added unto the ecclesiastical canon that in every church there should a priest be appointed for the admission of penitents: to the end such as had fallen after baptism should in hearing of the priest appointed for the purpose, confess their sin and infirmity. This Canon is as yet of force among other sects: only the true Christians embracing the faith of One substance, together with the novatians which therein hold with them, have banished this penitential function out of the church. Neither did the novatians at the beginning allow of this addition: yet the bishops which now adays govern the churches, although they retained this custom of a long time, notwithstanding removed it out of the church in the time of Nectarius bishop of Constantinople, by reason of an heinous offence committed in the church in such sort as followeth. A noble woman came unto the Priest whose office was to hear penitents, and confessed orderly 
The removing of confession and shriving out of the church  the sins she had committed after baptism. The Priest enjoined her to give herself wholly to fasting and continual prayer, that together with her confession in word, she might show forth the works of repentance in deed. As she continued a while longer a shriving, she accuseth herself of an other crime, and declareth that a certain deacon of that church had abused her body. for which offence by this means come to light, the Deacon was banished the church, and 
A deacon abused a certain matron of Constantinople.  thereupon there was much ado among the people. They were wonderfully incensed, not only because of the heinous offence that was committed, but also that thereby the church was blemished with reproach and infamy. When the priests were sharply rebuked, and the aforesaid crime objected unto them, Eudaemon minister of that church by birth of Alexandria, counseled Nectarius the bishop to take away the function of the shriving Priest, and grant free liberty unto every one as his conscience served him, to become partaker of the holy mysteries. For in so doing there was hope that the church should no longer be slandered. Insomuch that I heard these things of Eudaemons own mouth, I doubted not to annex it unto this our history. For as I have often admonished the reader, it was ever my drift and purpose to learn the histories of such as knew them very well, and diligently to sift out the truth, lest that at any time my pen should pass the bounds of a faithful historiographer. I of late reasoned thus with Eudemon: Thy advise and counsel, O priest, whether it shall avail the church or no, God knoweth: yet I see plainly that thou hast ministered occasion, that one may not reprehend an others vice, neither observe the advise of Paul: Have nothing to do with the unfruitful works of darkness, but rather rebuke them. Of these things thus much shall suffice.   

CAP. XX.  
How that Arians with Arians, novatians with novatians, together with other heretics fell out among themselves. This title is specially handled in the 22. and the 23. chapters following.  
I Think it necessary to lay down in writing such things as fell out among others also, I mean the Arians, novatians, Macedonians, and Eunomians. For the church being once divided, rested not upon one schism and division, but men fell out among themselves, one severed himself from an other, upon light and tryflinge occasion they broke asunder the bond of love and amity. Wherefore how, when, and upon what occasion they varied, I am now about to declare. first of all we have to learn, that Theodosius molested none of all the aforesaid sects, Eunomius only excepted: whom the Emperor exiled because he raised conventicles at his private house with in Constantinople, published abroad certain lewd books of his own, and infected many with the filth of his heretical opinion. He disquieted not the rest, neither constrained them to his communion, but licensed every of them to frequent several conventicles, to embrace what opinion liked them best in christian religion. And as he gave leave unto all other sects for to erect them churches without the walls in the suburbs: so he commanded that the novatians (as we said before) maintaining together with him the faith of One substance, should freely without disturbance and molestation, enjoy and recover their former churches within the cities of whom now occasion is ministered to utter a few lines, the which I will briefly run over. 
* Cap. 21. in the greek. Agelius.  Agelius was bishop of the Novatian church at Constantinople the space of forty years, that is (as I said before) from the reign of Constantine, unto the sixth year of Theodosius. At his last end he appointed Sisinius to succeed him in the bishopric, a priest of his own church, and a man very well seen in profane literature, trained up in philosophy together with julian the Emperor under Maximus the philosopher. And when the novatians charged Agelius for appointing them Sisinius and not Marcianus, who was a godly man, by whose means they were rid from trouble & 
Marcianus.  molestation in the time of Valens: he for to pacify their heat, and to satisfy their mind, assigned Marcianus unto them. In a while after, although he was very weak, yet went he into the church, and said thus unto the people: Immediately after my disease you shall have Marcianus to your bishop, after Marcianus, Sisinius. When he had said thus, he took his leave of them, and not long 
Sisinius.  after died. But Marcianus being bishop of the novatians, their church was divided upon such 
Sabbatius.  an occasion as followeth. Sabbatius a certain jew embraced Christian religion, whom Marcianus preferred to the function of priesthood, notwithstanding his conversion and preferment he savoured of the old infection, and addicted himself unto jewish observations, neither was he only contented with this, but needs he would be made a bishop. Wherefore after that he had gotten of his side a couple of priests, men of like disposition and aspiring minds, by name Theoctistus and Macarius, he went about to revive the time and manner of solemnizing the feast of Easter, even as (according unto our former relation) the novatians attempted under Valens at Pazus, a pelting village of Phrygia. And though at the first he severed himself from the church, under pretence & colour of the monastical trade of life, affirming that certain men were stumbling blocks unto his conscience, whom he thought unworthy of the holy mysteries: yet in process of time whilst that he raised private conventicles, his drift was manifestly perceived. Marcianus understanding of this, misliked very much with himself that he had not taken better advisement in giving of orders, that he had preferred such vainglorious persons & aspiring minds unto the function of priesthood: he fretted within himself for anger, and wished that his hands had been set upon pricking thorns 
A Council of Novatian bishops at Angaris.  when they were laid upon Sabbatius head. To be short, he summoned a council of Novatian bishops at Angaris the mart town of Bythinia, adjoining unto Helenopolis: he cited Sabbatius to appear before them, and expostulated with him in presence of the council, the cause that gave him occasion of offence. As soon as he had pleaded for himself, the variance toutching the celebration of Easter to have lain upon his stomach (for he was of that opinion that therein it behoved them to observe the jewish custom, and the order prescribed by such as afore that time met for the same cause at Pazus) the bishops suspecting that he had enterprised the same in hope of a bishopric, made him swear that he would never take upon him to be bishop. When he had taken his oath, they read to him the Canon containing a matter of indifferency, that it was not a sufficient cause to part asunder the unity of the church about the celebration of Easter: and that their assembly at Pazus, was no prejudice unto the general canon. They said moreover that the elders which immediately succeeded the Apostles, varied among themselves about this feast, yet broke not asunder the bond of unity: and that the novatians inhabiting the princely city of Rome, for all they never retained the manner of the jews, but always kept Easter after the equinoctial space, yet communicated notwithstanding with such as were of the same faith, & observed a contrary custom. When they had used these and other such like reasons to the same purpose, at length they concluded, that the canon of Easter was an indifferent matter: that it was lawful thenceforth for every one to celebrate that feast even as he had aforetime determined with himself: moreover there was a proviso laid down for the removing of dissension, that if some varied about the celebration of Easter, notwithstanding they should be at unity and concord in the church of God. These things were then in this sort laid down of them for the rooting out of variance from among them about the celebration of Easter. Sabbatius being bound with an oath, for all the celebration of that feast was variable and divers, was before hand with them alone for fasting and vigils, for he kept Easter upon the saturday: yet met he the day following with others in the church, and was partaker together with them of the holy mysteries. That did he for the space of many years, and therefore could not be concealed from infinite multitudes of men. By occasion whereof many simple and ignorant souls, especially in Phrygia and Galatia, hoping verily to be justified thereby, became earnest followers of him, and observed in secret his celebration of Easter. In the end Sabbatius raised private conventicles, and forgetting the oath he had taken, was chosen bishop (as hereafter shall more manifestly appear) of such as addicted themselves to his kind of discipline.   

CAP. XXI. 
Cap. 22. in the greek.   
The diversity of observations in divers places, touching Easter, fasting, marriage, service, with other ecclesiastical rites.  
PResently me thinks fit opportunity serveth to discourse of Easter. For neither had the 
Easter.  elders of old, neither the fathers of late days, I mean such as favoured the jewish custom sufficient cause, as I gather, so eagerly to contend about the feast of Easter: neither weighed they deeply with themselves, that when jewish forms & figures were translated into christian faith, the literal observation of Msoes' law, and the types of things to come wholly vanished away. The which may evidently be gathered, when as there is no law established by Christ in the Gospel, which alloweth of the observation of jewish rites: nay the Apostle hath in plain words forbidden it, where he abrogated circumcision, and exhorted us not to contend about feasts and holidays. For writing unto the Galathians he sayeth in this sort: Tell me you that desire to be 
Galat. 4.  under the law, do ye not hear what the law sayeth? When that he had discoursed a while thereof, he concludeth that the jews were become servants unto the law, & that such as were called unto the Christian faith, were thereby made free: he admonisheth us further not to observe days, neither months, nor years. And unto the Colossians, he is as plain as may be, saying, that the observation 
Coloss. 2.  of such things was nothing but a shadow: his words are these: Let no man therefore judge you in meat or in drink, in a piece of an holiday, or of the new moon, or of the sabbaoth, which are but shadows of things to come. And in the epistle to the Hebrews he confirmeth the same, where he saith: In so much the priesthood is translated, of necessity there must be a translation of 
Heb. 7.  the law. Wherefore neither doth the Apostle, nor the evangelists press the Christians with the yoke of bondage & servitude: but left the remembrance of the feast of Easter, & the observation of other holidays to their free choice & discretion, which have been benefited by such days. And because men are wont to keep holidays for to refresh their wearisome bodies already pining with toil & labour: therefore it cometh to pass, that every one in every place of a certain custom do celebrate of their own accord the remembrance of the Lords passion. for neither our saviour, neither his Apostles have commanded us any where to observe it, neither have they laid it down as a law: neither have the evangelists & apostles threatened us, or enjoined us a penalty or punishment as the law of Moses hath done unto the Jews: but only the evangelists make mention of this fest, partly to the great shame of the Jews, who defiled their bodies, and profaned their solemn feasts with blood and slaughter, and partly also to signify that our saviour suffered death for the salvation of mankind in the days of unleavened bread. The drift of the Apostles was not to lay down canons and decrees concerning feasts and holy days, but to become patterns unto us of piety, of good life, and godly conversation. I am of the opinion, that as many other things crept in of custom in sundry places: so the feast of Easter to have prevailed among all people of a certain private custom and observation, insomuch that (as I said before) not one of the Apostles hath any where prescribed to any man as much as one rule of it. The success and events have manifestly declared unto the world that of old time it was observed not by canon, but of custom. The greater part throughout the lesser Asia have solemnized this feast of old upon the fourteenth day of the month, without any account made, or heed taken of the Sabbath day. For all that, while they did so they were not at discord with such as retained a contrary observation of that feast, afore that Victor bishop of Rome through boiling heat & choler had excommunicated all Asia. I mean such as observed the feast of Easter the fourteenth day of the month. For which act Irenaeus bishop of Lions a city in France, inveighed bitterly in his letters against Victor, rebuked him for his fumish dealing and furious rage, put him in remembrance that the elders and ancient fathers, who varied among themselves about the observation of this feast, communicated nevertheless one with another: and also that Polycarpus bishop of Smyrna, which 
Euseb. eccles. hist. li. 4. ca 15 sayeth that Polycarpus suffered martyrdom under Verus the Emperor.  suffered martyrdom under Gordianus, communicated with Anicetus' bishop of Rome, neither fell he out with him at all (as Eusebius reporteth in the fift book of his ecclesiastical history) for all that he kept the fourtienth day of the month as the custom of Smyrna, where he abode, did prevail. Some (as I said before) in the lesser Asia, do celebrate that feast the fourteenth day of the month: some again inhabiting the farthest parts of Asia eastwards, vary in the month, yet hold the feast upon the saturday: they think that the jews are herein to be followed, for all they curiously mark not the time of the feast: these men do solemnize it after the equinoctial space, yet do they detest the time limited by the jews for the celebration thereof: for they think that Easter is ever to be kept when the sun is in Aries, after the Antiochians in the month Xanthicus, but which the Romans in April. That also therein they followed (as josephus writeth in his third book of judaical antiquities) not the jews of the later age, who foully erred therein, but the eldest and most ancient. And as these men varied thus among themselves about the observation of the feast of Easter: so is it manifest that all other countries throughout the west parts of the world, whose banks are beaten with the surging waves of the Ocean sea, of old tradition & prescribed custom have celebrated this feast after the equinoctial lime. And for all that these countries, these nations, and languages thus varied one from the other, yet they never divided the communion of the church, neither broke they asunder the bond of unity. Neither is that true which is rife in the mouths of malicious men, that the council summoned in the time of Constantinus Magnus, perverted & set quite out of order the manner and custom retained about the celebration of this feast. For Constantinus himself wrote unto such as varied from others, exhorting the fewer multitude to follow the greater number, the which epistle of the Emperor thou shalt find wholly in Eusebius third book of the life of Constantine. But some portion thereof, which specially concerneth the feast of Easter, is read in this sort. In my simple judgement that is a notable custom, the which 
the epistle of Constanine. Euse. lib. 3 de vita constant  all the churches, West, South, and North, together with many countries of the East do retain: and therefore it cometh to pass, that all presently do think very well of it. I myself have presumed so much upon your discrete wisdoms, that what custom so ever is observed with uniform consent in the city of Rome, Italy, Aphricke, and all Egypt, Spain, France, Britain, Libya, and all Greece, in the provinces of Asia, Pontus, and Cilicia, you most willingly would approve the same: weyinge with yourselves aright that there are not only more churches, but a greater number of people in those parts, and that all of duty should wish and earnestly desire that thing to be most religiously established which right and reason requireth, which also hath no fellowship with the open perjury of stubborn and stiff-necked jews. This is a piece of the emperors epistle. They that keep Easter the fourteenth day of the month, bring forth john the Apostle for their author: such as inhabit Rome, and the west parts of the world, allege Peter and Paul for themselves, that they should leave them such a tradition. Yet there is none that can show in writing any testimony of theirs for confirmation & proof of their custom. And hereby I do gather, that the celebration of the feast of Easter came up more of custom than by any law or canon. Every sect & religion hath sundry & divers rites & ceremonies, yet conceive they no worse opinion of others therefore than of themselves. for they which are of one faith and opinion, vary among themselves in rites and observations. Wherefore occasion is now ministered to discourse of the diversity of ceremonies and customs throughout all countries and Christian congregations. The manner of fasting usually 
Lent.  observed before Easter as it appeareth unto the whole world hath diversly been observed. Such as inhabit the princely city of Rome do fast three weeks together before Easter, excepting the saturday and the sunday: Illyrium, all Greece together with Alexandria, begin their fasting days six weeks before Easter, and that space they call forty days fasting or Lent. Others some contrary to the aforesaid customs begin to fast seven weeks before Easter, yet in all that while they use abstinence but only fifteen days, pausing between every of them, and these few days they call forty days fasting or Lent. so that I can not choose but marvel for all that they differ in the number of days, yet all jointly do call every of their observations forty days fasting or Lent. Others some have derived the Etymology of this word as it pleased them best, and according unto the invention of their own brain. Neither is this difference only about the number of the days, but also a great diversity 
Diversity of meats in fasting.  in the kinds of meat. For some do abstain from every living creature: some other, of all the living creatures feed only upon fish: others together with fish, feed upon the fowls of the air, affirming as Moses doth write, that their original is of the water: others 
Gen. 1.  some eat neither nuts, neither apples, neither any other kind of fruit, nor eggs neither: some feed only upon dry bread, some other receive no not that. There are some that when they have fasted until nine of the clock, they refresh nature with diverse sorts of meats. Other nations have other customs, the manner and causes are infinite. But in somuch there is no man able to show a precedent or record thereof in writing: it is plain that the Apostles left free choice and liberty unto every man at his own discretion without fear, compulsion and constraint to addict himself unto that which seemed good and commendable. We know for most certain that this diversity of fasting is rife throughout the world. Again 
The communion  touching the Communion there are sundry observations and customs. for though in manner all the Churches throughout the whole world do celebrate and receive the holy mysteries every Sabaoth day after the other: yet the people inhabiting Alexandria and Rome, of an old tradition do not use it. The Egyptians adjoining unto Alexandria together with the inhabitors of Thebais, use to celebrate the Communion upon the sunday, yet do they not receive the Communion as the manner is among the Christians. For when they have banqueted and crommed themselves with sundry delicate and dainty dishes, in the evening after service they use to communicate. Again at Alexandria upon the Thursday and friday the Scriptures are read, the Interpreters expound them, all the solemnity for the Communion is accomplished, yet the Communion than not received. And this is an old and an ancient custom at Alexandria. It is well known that Origen flourished in those days in the Church, who being a wise and discreet Doctor and Expounder of holy Scripture, perceiving that the precepts of Moses law could in no wise be literally understood, gave forth of the passover a mystical and more divine kind of interpretation: that there was but one only true passover or Easter, the which our Saviour effectually solemnized at his naylinge to the tree, when he encountered with the power of darkness, and triumphed over the Devil and 
Readers.  all his works. Again the Readers and Interpreters of holy Scripture at Alexandria be they Cathecumenists or baptised it forceth not: when as the custom in other countries and Churches is to admit none into that function unless he be first baptised. I remember myself an other custom which prevaileth and is of force in Thessalia: that if there he which is a Priest after the receiving of orders do keep company with his wife the which he married being a lay man he is forthwith deposed of the ministry: yea when as all the famous Priests 
The lawful marriage of Priests.  throughout the Eastern parts of the world, and the bishops also refrain the company of their wives at their own choice without law or compulsion. For many of them notwithstanding the administration and government of their bishoprics, beget children also on their lawful wives. The author and ringeleader of that custom in Thessalia was Theodorus a Priest of Triva a city of that country, the writer of those wanton and amorous books the which he made in the prime of his flourishing youth, and entitled Aethiopica. They retain the same observation and custom at Thessalonica, Macedonia and helas in Achaia. I remember they have an other custom in Thessalia, that is, they baptise only on the 
Baptism.  Easter holidays and therefore very many die without baptism, The Church of Antioch in Syria 
The altar standing west ward. evening praise by candle.  is situated contrary to other Churches, for the altar stands not to the East but towards the West. In helas, jerusalem and Thessalia service is said with candle light after the manner of the novatians at Constantinople. In like sort at Caesarea in Cappadocia and at Cyprus, the priests and Bishops do preach and expound holy Scripture at evening prayer on the saturdays and Sundays by candle light. The novatians of Hellespontus have not the same order and manner 
Diversity of service.  of service as the novatians of Constantinople, yet for the most part they imitate the chief churches among them. To be short among the customs and observations of all sects and religions, we shall not be able to find two which follow and retain one order of service. Moreover at Alexandria 
An inferior Priest without licence doth not preach. Saturday fast The Novatian opinion retained second marriages.  the inferior priest doth not use to preach, that order first began when Arius turned upside down the quiet estate of the Church. At Rome they fast every saturday. At Caesarea in Cappadocia after the manner of the novatians they receive not into the communion such as sin after baptism. Even so do the Macedonians in Hellespontus, and such as throughout Asia do celebrate the feast of Easter the fouretenth day of the month. The novatians throughout Phrygia allow not of second marriages: such as of them inhabit Constantinople, do neither receive it neither reject it: again such as are in the West parts of the world admit it wholly. The originals and authors of so great a diversity were Bishops which governed the Churches at diverse and several times. such as like of these rites do commend them unto the posterity for laws. But to pen in paper the infinite and diverse ceremonies and customs throughout cities and countries would be a very tedious piece of work and scarce nay unpossible to be done. This much already laid down may seem a sufficient treatise for to prove that the celebration of the feast of Easter began every where more of custom then by commandment either of Christ or any Apostle. Wherefore their talk savoureth not of the truth, their report is to no good purpose which say that the Nicene Council set the manner of celebrating this feast out of square. For the bishops of that assembly endeavoured with all might possible to reconcile the lesser number with the greater which varied from them. Neither were the Apostles times without such broils and dissensions, neither were they themselves ignorant hereof as it appeareth by the Acts of the Apostles. for when the Apostles understood of the tumult and stir raised among the faithful through the variety and contention of the Gentiles, they all assembled together: they laid down a certain holy law the which they published unto the world in form of an epistle, delivering the faithful from the heavy yoke of bondage, from the vain and frivolous contention rising thereof. They have taught them a sure and a certain rule for the direction of good life, prescribing them only such things as were necessary to be observed. And for all the epistle is to be seen in the Acts of the Apostles, yet there is no cause to the contrary but that the reader may find it among these our histories. The Apostles, the elders & brethren unto such brethren as of the Gentiles inhabit Antioch, Syria & 
Act 15.  Cilicia send greetings. Whereas we are given to understand that some which departed from us have troubled you with words and cumbered your minds saying ye must be circumcised and keep the law, to whom we gave no such commandment: it seemed therefore good unto us being gathered together with one accord for to send chosen men unto you, with our well-beloved Barnabas & Paul, men they are that have ioperded their lives for the name of our Lord jesus Christ. Therefore we have sent unto you judas and Silas, who by word of mouth can declare unto you the same. For it seemed good unto the holy Ghost and to us to charge you with no more than with these necessary things to weet: that ye abstain from things offered to Idols, from blood from strangled and fornication, ye shall do well in keeping yourselves undefiled from these things. Farewell. These things were agreeable with the will of God, for so the epistle testifieth: It pleased the holy Ghost not to burden you further than with the observation of these necessaries. But some neglecting these things account of fornication as a thing indifferent, yet they contend about holidays as it were for life and death: they despise the commandments of God and establish them Canons of their own: they set at nought, they make no account of the law published by the Apostles, and so unadvisedly they put in practice contrary decrees unto the will of God himself. Furthermore although I could presently discourse more at large of the feast of Easter and prove with manifest demonstrations that the jews themselves observed not diligently neither as they ought, either the time or the manner of the celebration, and that the Samaritans a sect of the jews, kept it always after the equinoctial space: yet because it requireth a several title and a long treatise, I will here cut it of. Only this I will add that whosoever they be that are so much in love with the imitation of the Jews, and so curious in observation of 
Socrates inveigheth against such novatians as fell to jewish apostasy. Luc. 5. Mar. 14. Matth. 21.  types and figures, it behoveth them to vary from them, no (as commonly we say) not the breadth of a nail. for if they addict themselves unto such precise observations, of necessity they must not only observe days, and months, and years: but also whatsoever Christ did after the jewish manner for the fulfilling of the law, or the injuries he unjustly sustained of the jews, or the things he uttered in figures and parables to please all generally. For example, he taught in the ship, he commanded the passover should be prepared in an upper chamber or parlour, he charged them to lose the ass that was tied, he gave the man bearing the pitcher of water in his hand for a sign unto such as went to provide the passover, and infinite other such like examples written in the Gospel. Yet they that hope themselves justified by the observation of this feast, endeavour not at all to fulfil any of these after the external manner and literal understanding. Not one of them ever preached out of the ship unto the people: not one celebrateth the passover in a parlour: not one first tieth a she ass, then looseth her again: not one of them appointed the carriage of a pitcher of water for the fulfilling of all circumstances appertaining unto these mysteries. They think that these things belong rather unto the jews then unto the Christians. For the jews retain such ordinances more with the outward and corporal observation, then with the inward and spiritual understanding. Wherefore they are held accursed because they think that Moses law consisteth rather in figures and types then in truth and the things themselves. Such as favour the jews although they conceive these things after a mystical and divine kind of interpretation, yet raise they a foul stir about days and months, and tread under foot, nay they drown of wilful ignorance the undoubted and ghostly truth engraffed within them, and therefore of necessity they are in this point to be condemned alike with the jews, for they purchase unto themselves the sentence of curse & condemnation. But of these things enough & enough.   

CAP. XXII. 
Cap. 23. in the Greek.   
Of the stir between the Arians at Constantinople, and how they were called Psathyriani.  
NOw let us return unto our former purpose and drift mentioned a little before, that is to discourse how the Church being once divided rested not with the first division, but such as were severed into sundry sects and schisms fell from their fellows and upon light and trifling occasions disagreed among themselves. The novatians as I said before were divided about 
novatians.  the observation of the feast of Easter, neither yet were they content with one division. for throughout sundry provinces they sometimes jarred and sometimes joined together not only about the month, but also the day of the week, and other such like matters of small importance. The Arians 
Arians.  were divided upon such an occasion as followeth. continual arguing and broaching of intricate quirks, brought their disputations to very absurd and horrible opinions. Whereas the church believeth that God is the father of the son who is the word, they call into controversy whether God might be called a father before the son had his being. And because they were of the opinion that the word of God was not begotten of the father but had his being of nothing, erring in the chief and principal, no marvel though they plunged into absurd opinions. Dorotheus whom they had translated thither from Antioch said, that the father could be neither in essence neither in appellation, if the son had no being. Marinus whom they had called out of Thracia before Dorotheus time (stomacking that Dorotheus was preferred before him) supposed now that it was high time for him to work his feat, set himself opposite & maintained the contrary opinion. Wherefore they were divided & by occasion of the vain & frivolous question proposed among them they parted companies: Dorotheus with his followers continued in their former rooms, Marinus with his 
Marinus the ariam thought that the father was a father when there was no son. P●athyri●nss.  train erected them chapels & there had private meetings, their conclusion was that the father was ever a father yea before the son had his being. These followers of Marinus were called Psathyriani because that one Theoctistus a wafrer, borne in Syria was an earnest maintainer of the side. Of that opinion was Selenas' bishop of the Gotths, a apparel, by father a Gotth, by mother a Phrygian, and therefore was he able to preach in the Church in both those languages. This sect also not long after was divided: for Marinus contended with Agapius, one, whom he himself had lately advanced to the bishopric of Ephesus. The controversy was not of religion but of primacy, they strove whether of them should be chief. The Gotths went of Agapius side. Wherefore many clergy men under these Bishop's jurisdictions, perceiving the ambition, the rancour and malice of these proud Prelates forsook quite the Arian opinion and embraced the faith of one substance. the Arians being divided among themselves the space of thirty & five years, in the end as many as were Psathyrians through persuasion which prevailed with them, made an end of brawling in the Consulship of Theodosius the younger and Plinthus the Praetor. Who after their reconciliation and agreement made a law that the question which was the principal cause of that stir should never again be called into controversy. Yet for all they could do, that decree of theirs could take no place save at Constantinople, for in other cities where the Arians do reign the stir is rife. So far of the division among the Arians.   

CAP. XXIII. 
Cap. 24. in the Greek.   
How the Eunomians were at discord among themselves and called after sundrynames. Likewise of the Macedonians.  
THe Eunomians were also divided. for Eunomius himself first fell from Eudoxius who had 
Eunomians.  chosen him bishop of Cyzicum, the occasion he took was because he would not admit his master Aetius lately excommunicated into the Church. others also called after his name parted themselves into sundry sects. And first of all one Theophronius a Cappadocian, trained up 
Theophronius.  in captious fallacies and quirks of logic under Eunomius, had Aristotle's predicaments and perihermenias at his finger's ends, wrote books & entitled them the exercises of the mind. Wherefore he was hated of his own sect and counted of them an Apostata: he raised thenceforth private conventicles and left behind him an heresy entitled with his appellation. Again at Constantinople one Eutychius upon light and trifling occasion fell from the Eunomians, and unto this day 
Eutychius.  frequenteth several meetings. The followers of Theophronius were called Eunomothephronianis, and such as were of the sect of Eutychius were termed Eunomieutychiani. what vain and fond things they brawled about, I think it not needful to lay down in writing lest we should digress from the history we have in hand. Yet in somuch they have corrupted baptism, I must in no wise run that over with silence. They baptise not in the trinity but in the death of Christ. Among the Macedonians also on a certain time there rose a schism, for Eutropius a Priest of the 
Macedonians.  Macedonians gathered a several company of such mates as he thought good to follow his tail. Carterius likewise of the same sect divided himself from him, and of these there rose other schismatics throughout other cities. I of mine own part, in somuch I lead my life here at Constantinople, 
Socrates where and when he flourished.  where I was borne, bred and brought up, no marvel though I writ more at large of the famous acts done within this city: partly seeing that I saw most of them with mine eyes, and partly also in somuch they are more famous and thought far worthier of memory than many other acts. These sects and schisms reigned not at one but at sundry times, whosoever is disposed exactly to learn the several names of all sects, let him peruse the book of Epiphanius Bishop of Cyprus, entitled Anchyrotus. So far of these things.   

CAP. XXIIII. 
Cap. 25. in the greek.   
How Eugenius the traitor and rebel procured the death of the Emperor Valentinianus the younger, and in the end was slain of Theodosius the Emperor.  
THe state of the common wealth was then very troublesome, the occasion was as followeth. 
Eugenius.  In the West empire there was one Eugenius a Grammarian and a schoolmaster, he left school and became a Courtier, first he was appointed to guard the emperors person, next he was made his treasurer. And because he was a politic man, therefore was he preferred into honour, yet prosperity puffed him up with pride and caused him to work treason: he made Arbogastes 
Arbogastes.  of his advise and council, one by birth of the lesser Galatia, by office a captain, in condition barbarous, and in behaviour cruel. They both conspired the Emperor Valentinians death, & wrought means to allure the eunuchs of the emperors chamber on their side. These men gaping after promotion and dignities being promised fair, fell upon the Emperor as he slept and 
Valentinianus the Emperor was stifled Anno Dom. 396.  stifled him to death. Eugenius having got the supremacy in the west parts of the world, behaved himself after the wont guise of tyrants. Theodosius the Emperor understanding of this was sorry at the heart: he thought it high time for him now to make expedition for the second battle, for the first he had waged with Maximus. Wherefore gathering together a great army, and creating Emperor his son Honorius in his third Consulship and the first of Abundantius, the tenth of january, he took his journey towards the West parts of the world, leaving both his sons the Emperors at Constantinople. As he went to wage battle with Eugenius, many of the Barbarian nations inhabiting the countries beyond Istrum, came of their own accord to aid the Emperor against the tyrant. shortly after he came into France with great power, for there the tyrant had gathered infinite multitudes of soldiers and fortified himself. the camp was pitched and the battle was fought by a certain river called Phrigdus. 
* Here the greek was unperfect.  As the battle was doubtful where the Romans dealt hand to hand with the Romans, so again of the Barbarians which came to aid the Emperor Theodosius, Eugenius had the upper hand. The Emperor seeing the Barbarians foiled and overthrown was wonderful pensive, he fell down prostrate upon the 
The Emperor Theodosius prayeth unto god for aid.  ground, prayed unto God for aid and assistance and obtained his suit. for Macurius his captain put on venturous and valiant courage got him to the side where the Barbarians were foiled, came to the standard, joined with him the chief captains, encountered with the enemy and broke the array, In the end made them to fly which pursued after the flight. Immediately after there ensued this an other strange act. for there rose such blustering blasts of wind as turned the darts of Eugenius the usurpers soldiers to light in their own sides, and drove with forcible & violent flight the arrows of the emperors soldiers to pierce the armed peltes of the rebels. Of such force and efficacy were the emperors prayers. Wherefore the variable course of that bloody battle being brought to that pass, the rebel came groveling at the emperors feet and craved for mercy, but as he kneeled the soldiers of Theodosius came and struck his head of his shoulders. These 
Anno Dom. 396.  things were done the sixth of Septembre in the third Consulship of Arcadius and the second of Honorius. Arbogastes the author of so great a slaughter, two days after the end of the battle, seeing that by flight there was no way possible for him to save his life, ran upon a naked sword and dispatched himself.   

CAP. XXV.  
How immediately after this battle the Emperor Theodosius sickened and departed this life afore the triumphs were fully ended.  
THe Emperor Theodosius by reason of the travel and great toil he had taken about those wars, began to be very ill at ease. And when that his disease gave him to understand that the mortal race of his natural life was then to be finished, care and doubts appertaining unto the government of the common weal troubled him more than the frail departure or the fear of death, yea when he considered with himself how many calamities do commonly happen unto the empire when the Emperor and the sceptre be parted asunder. Wherefore he sent in post hast for his son Honorius to Constantinople, purposing to establish through him peace and tranquillity in the West parts of the world. At the coming of the son to milan the father was somewhat recovered and began to celebrate exercise of triumph for joy of the victory gotten of the tyrant. In the morning he felt himself so well that he honoured the triumph with his presence. In the afternoon he was so suddenly taken with his disease that he was not able to go & behold the solemnity, but charged his son to see all the royalty accomplished, the night 
Theodosius died Anno Domini. 397.  following he departed this life. It was when Olybrius and Probinus were Consuls the seventeneth of january, the first year of the two hundredth ninety and fourth Olympiad. This Theodosius the Emperor lived three score years and reigned sixteen. This book containeth the history of sixteen years and eight months.   
The end of the fift book of Socrates.   

THE sixth BOOK OF THE ECCLESIASTICAL HISTORY OF SOCRATES SCHOLASTICUS.  

The poem of Socrates signifying that now he beginneth the history of his tyme.  
I Have performed (most holy Theodorus) in the former five books the promise I 
This sixth book continueth the history of twelve years & six months ending Anno Domi. 412.  made, and the task you have enjoined me as touching the continewing of the ecclesiastical history from the reign of Constantine unto these our days after my slender skill and the simple talent bestowed upon me. But I would have you know afore ye read them, that I have not curiously addicted myself unto lofty style, neither unto a glorious show of gay sentences: for so peradventure in running after words and phrases I might have missed of my matter and failed of my purpose and intent, had I attained, yet was it not in my reach to lay down that forcible kind of style used of ancient writers wherewith they amplify and diminish, they extol and debase at their pleasure. Again such a penning profiteth very little the vulgar and ignorant sort of people who desire not so much the sine and elegant phrase as the furtherance of their knowledge and the truth of the history. Wherefore lest that our story should halt of both sides and displease the learned in that it doth not counteruade the artificial skill and profound knowledge of ancient writers: the unlearned in that their capacity can not comprehend the substance of the matter by reason of the painted Rhetoric and picked sentences, I have tied myself unto such a mean, for all the handling is simple, the truth is soon found and the effect quickly understood. Furthermore now entering into discourse of our sixth book I must needs tell you the truth that I am even in manner dismayed when 
He beginneth the history of his tyme.  I take pen in hand to paint for the unto the posterity the famous acts of these our flourishing days, lest it fall out that we say down in writing such things as may offend some kind of men, or (as commonly we say) lest truth be constrained to try her friends: when as we publish not with praises and commendations the names of such as they like well of, or extol not unto the skies the fame of their noble and famous acts. The favourers of Prelates and patrons of clergy men will blame us for not entitling the Bishops, most godly, most holy, and such like epithetons. Other sorts of men, somewhat more curious than the rest, will misconstrewe our meaning for not calling the emperors Lords, and most virtuous, with other such like honourable titles usually given them of men. But seeing that I am able to prove and justify out of ancient writers that the servant in their books hath called his Lord and Master no otherwise then after his christened name: I will lay aside these lofty titles and tie myself as my bounden duty requireth unto the truth of the history: and keeping myself within the compass and limits of faithful Historiographers which covet a simple and a plain kind of style, I will now to the matter and write of such things as I have partly seen, and partly learned of such as saw them with their eyes, the which I have better liking of because the reporters varied not among themselves. I had much ado and great labour in sifting out the truth, because that sundry men of divers forts made relation thereof unto me: whereof some affirmed that they had been present, some other that they had occasion to search out all circumstances.   

CAP. I.  
How that after the death of Theodosius the Emperor his sons parted the empire. Of the Bishops then flourishing. and how that Arcadius meeting the army at the gates of the city had Russinus a Magistrate of his slain at his feet by the soldiers.  
WHen the Emperor Theodosius had departed this life in the Consulship of Olybrius & Probinus the seventeenth of january his sons took in hand the government of the Roman empire. Arcadius' ruled the East & Honorius the West. then was Damasus bishop of the princely city of Rome: Theophilus of Alexandria: john of jerusalem: Flavianus of Antioch: and of Constantinople otherwise called new Rome Nectarius was Bishop as I remembered in the former book. The eight of Nouembre, he being Consul himself the corpse of Theodosius was brought to his resting grave and solemnly interred with noble funeral by his son Arcadius. Shortly after being the eight and twentieth day of the same month, the Emperor Theodosius army which overthrew Eugenius with all his host was come thither. When the Emperor Arcadius went forth as the manner is unto the gates of the city to meet the army, the soldiers presently laid hands upon Russinus the emperors Ambassador, and beheaded him, for he was suspected 
Ruffinus . of treason, and the report went of him that he procured the Huns a barbarous nation to invade the Roman dominions, at the same time also they destroyed Armenia with other countries of the East. The same day when Russinus was beheaded, Marcianus the Novatian Bishop departed 
Marcianus. Sisinius.  this life, in whose room Sisinius (of whom we spoke before) succeeded.   

CAP. II.  
The death of Nectarius Bishop of Constantinople, whom john Chrysostom succeeded.  
SHortly after Nectarius bishop of Constantinople departed this life in the Consulship of Caesareus 
Anno Domi. 401.  and Atticus, the eight and twentieth of Septembre. immediately there was much ado about the election of a Bishop. And when some thought on this man some on that man, after long advisement and deliberation, in the end it seemed good unto them to send for john a priest of Antioch: for the report went of him that he was a profound Interpreter and a notable Rhetorician. Wherefore not long after the Emperor Arcadius with the general consent both of Priest and people sent for him. And to the end his consecration might be of more authority by the commandment of the Emperor there were present many other Bishops and namely Theophilus Bishop of Alexandria, who went about by all means to discreditt john and to prefer unto the bishopric one Isidorus a Priest of his own Church. Theophilus made very much of this Isidorus, because that for his fake he had taken a perilous piece of work in hand. And what the same was I am now about to declare. When the Emperor Theodosius waged battle with Maximus the tyrant, Theophilus sent presents by Isidorus unto the Emperor together with two letters, charging him with all to present him that had the upper hand with the gift and one of the letters. Isidorus being careful of his business went diligently about this feat, got him to Rome, and harkneth after the victory. but his fetch was not long ere it was found out. for his Reader that kept him company stole away his letters. Whereupon Isidorus being afraid to be taken with the manner, took his heels in all the haste to Alexandria, this was it that made Theophilus to labour so earnestly for Isidorus. but all that were of the emperors court preferred john to the Bishopric. And afterwards when as many charged Theophilus with heinous crimes and presented unto the Bishops then present libels and articles against some for this thing and some for that: Eutropius one of the emperors chamber came by the articles and inditements, showed them to Theophilus, bade him choose whether he would create john Bishop or stand at the bar and hold his hand to the crimes that were laid to his charge. Theophilus was so afraid with this, that by and by he consented to the stalling of john. He was consecrated to execute the priestly function of a Bishop and stalled in the see of Constantinople, the six and twentieth of February, the Consulship following when as the Emperor Honorius governed the common weal of Rome, and Eutychianus the Senator in the emperors steed ruled Constantinople.   

CAP. III.  
The lineage and education of john Chrysostom Bishop of Constantinople.  
IN so much that john was a famous man partly for the books he penned and left unto the posterity, partly also for the great perils and persecution which befell unto him: it seemed very necessary unto us not to run over with silence, but briefly to rehearse such things as of him might largely be entreated, and so to declare out of what country he came, what parents he had, 
The country & parents of Chrysostom.  how he came by Priesthood, and wherefore he was thereof deprived, last of all how that after his death he purchased more fame and renown then ever he did in his life tyme. john was borne in Antioch a city of Caelosyria, his father was cleped Secundus, his mother Anthusa, he descended of the noble race of Senators, he was the disciple of Libanius the Sophist, and the auditor also of Andragathius the Philosopher. When that he purposed with himself to apply his mind unto the law and public affairs of the common weal, and perceived how lewd and how unrighteous a trade of life they lead which busy themselves therein: he left that troublesome trade and transformed himself unto a quiet and solitary kind of life. the example of Euagrius as I think alured him thereunto, who being brought up under the same teachers & school. masters, addicted himself a little before unto a solitary life void of all trouble & molestation. Immediately he changed both habit and behaviour and gave himself wholly to the study of the sacred Scriptures: he devised with himself how by all means possible be might become a profitable member in the Church of God: he persuaded Theodorus and Maximus his fellow students, 
Theodorus Maximus.  who together with him frequented the school of Libanius, to forsake that trade of life which was wholly set on lucre and gain and to follow that which was satisfied with a little: of these men the one was afterwards Bishop of Mopsiestia a city in Cilicia, the other was bishop of Seleucia in Isauria. These men being then wonderfully inflamed with godly zeal and desire of virtue learned 
Diodorus. Carterius.  the trade of worshippers of Diodorus and Carterius who then were overseers of the religious conventicles, but afterwards Diodorus being made Bishop of Tarsus wrote many books and while he addicted himself only unto the bare and naked letter of holy Scripture, he erred foully in the sense and mystical understanding thereof, but of these things so much shall suffice. john, when that he had of a long time accompanied Basil who then was made Deacon of Meletius, but afterwards 
Chrysostom a reader. A Deacon.  Bishop of Caesarea in Cappadocia, was made Reader in the Church of Antioch by Zeno bishop of lerusalem. being Reader he wrote that book which he entitled against the jews. In a while after Meletius made him Deacon at what time he wrote the books entitled of priesthood, with them also which he made against Stagirius. Moreover the books of the incomprehensible nature with the tracts he made of closely kept women. In process of time when that Meletius had departed this life at Constantinople (the election of Gregory Nazianzene had driven him thither.) john forsook the Meletians left also the communion of Paulinus, and for the space of whole three years he led a solitary life severed from all the troublesome affairs of the world. Again in a while after that, Euagrius who succeeded Paulinus in the see of Antioch made him Priest. His 
A Priest.  manner of living and behaviour before he was made Bishop as I may use in few words was in such sort as followeth. He was a man by reason of his marvelous great temperance, in life very austere and (as one that knew him from his youth up did report) more ruled by choler then given to courteous civility. A man he was of no great forecast, he made no account of the world, and because of his plain and simple meaning he was soon deceived. He was very copious and free of speech with all such as had conference with him, & as he was very painful to the end by teaching he might reform the manners and lives of his auditors: so again of such as were not acquainted with his behaviour he was accounted in his exhortations very arrogant and insolent.   

CAP. FOUR  
How that by the procurement of his Deacon Serapion, john was greatly hated of his clergy.  
IOhn being thus conditioned and preferred unto the bishopric of Constantinople purposing to 
A Bishop.  reform the lives of his clergy (for so he had determined with himself) practised greater severity towards them then right and reason did require. so that immediately after his stalling in the Bishop's seae because of his great austerity, he was hated of his clergy: many of them were offended with his dealing and began to settle themselves out of his danger as one that was altogether out of square. And in few words to confess the truth Serapion deacon of that church made him incur all that displeasure, who in presence of all the clergy said thus unto him. O Bishop thou shalt never be able to rule all these as thou wouldst, unless thou make them all taste of one whip. the which saying of his procured great hatred unto the Bishop. The Bishop shortly after thrust many out of the Church some for one thing and some for an other. they as it commonly falleth out where such lordly Prelates put such devices in ure, conspired against him and of spite discredited him with the common people. The reports that went of him, to wit: that he would never eat or drink with any man, and being laved to a banquet he would not come, persuaded the hearers. So that the slander raised of him increased more & more Why and wherefore he would not feed in company with other men there was no man that knew certainly. Some that endeavoured to excuse him therefore, affirmed the cause of his several and private feeding to be infirmity, that he was a sickly man & could hardly away with whatsoever were laid before him. Other some affirmed that it was because of his straight & austere kind of life. But how soever it went these excuses were of force not sufficient to wipe away the heinousness of the crimes wherewith he was charged of the adversaries. For all that, the people were wonderfully affectioned towards him & loved him entirely, because of the notable sermons he made in the open audience of the church, wherefore they made no account of the accusations & slanders that were laid to his charge. The sermons he made being penned of swift scriveners as he uttered them out of the pulpit, what they were, how excellent, & with what force they persuaded I need not presently to rehearse, in so much they are extant abroad in the world for every man to peruse and thereof to gather great profit.   

CAP. V.  
How he reprehended not only the clergy but also such as were of great honour among the laity. and of Eutropius the eunuch.  
AS long as john inveighed only against the Ecclesiastical order, the conspiracy & slanders raised of him prevailed not very much: but when that he fell a taunting of the Magistrates than heaped he on his own head great spite and malice. And first many reports and slanders were bruited abroad of him, next they were increased, for a tale is not twice told but is twice as long: at length his auditors conceived an ill opinion of him: last of all the invective he made against Eutropius augmented the slander. For Eutropius the Eunuch and chief of the emperors chamber made great suit unto the Emperor, for to have a law made by the Emperors that none might take the church for his sanctuary but that such as fled thither for refuge might be pulled out by the ears. The taste of which law he himself first tried, for as soon as the new found law was enacted & published abroad in the heating of all the people of Constantinople, Eutropius incurred the high displeasure of the Emperor & took the church for his sanctuary. john the bishop seeing Eutropius lie along at the foot of the altar & as it were besotted or amazed for fear, sitting in his pulpit where he was wont to preach to the end his boyce might be the more audible made a whole sermon in the dispraise & reprehension of him. For so doing many misliked of him very much that be not only not pitied the man lying in that lamentable plight but also inveighed against him bitterly. The Emperor commanded Eutropius who then was consul for certain heinous crimes 
Here is a lesson for them that pull down sanctuaries.  to be beheaded: that his name should be blotted out of the Catalogue of consuls, and that the title of his honour or dignity should only be given unto his college & fellow Eunuch Theodorus. The report goeth moreover that john the bishop rebuked freely after his wont guise Gainas the captai because that he went about to beg of the Emperor one of the churches within the city for the Arians his fellow herreticks. Again for other matters he inveighed freely against other magistrates of the common weal which turned in the end to his great displeasure. Theophilus also Bishop of Alexandria immediately after he had consecrated him bishop began busily to devise how he might work him mischief. And as in presence he practised privately by word of mouth: so in his absence he wrote & signified by letters unto such as dwelled in far & foreign countries what he wished might be brought to pass. The wonderful boldness & liberty of speech that john used, fretted Theophilus & vexed his mind: neither only that but also because his malicious practices took no prosperous success, for he had purposed to place Isidorus a priest of his church in the bishop's seae of Constantinople. Thus went the affairs of john the bishop who was continewallye hated ever since he began to enjoy the bishopric. But of him we shall have occasion to speak more hereafter:   

CAP. VI  
The tyranny of Gainas the Gotth, the sedition raised of him at Constantinople and of his end.  
Now I go about to declare a certain history of that time which is worthy of memory among all posterity in time to come, I will (declare how the city of Constantinople itself & the prosperity of the Roman Empire were delivered out of extreme peril & utter overthrow by the wonderful providence of almighty God. Now hearken to the circumstance. One Gainas by birth a Barbarian yet a subject of the Empire of Rome, was so trained up in warlike exercise, and feats of arms, that at length through the daily credit he purchased by valiant acts he was of the Romans made captain both of the horsemen and footmen. When he had got unto his person such honour and so great a power at his beck and commandment he forgot himself, he could not moderate the aspiring pride of his swelling stomach, but devised every way and rolled as commonly we say every stone for to bring the Romans under his girdle. And therefore he sent for all the Gotths out of their country determining with himself to entertain and stay with him as many as were fit for feats of arms. Tribigildus' tribune of the soldiers in Phrygia being somewhat a kin unto him and also of his conspiracy subdued all the Phrygian nation: Gainas then made earnest suit unto the Emperor in his own behalf that he would make him Lieutenant of Phrygia. The which Arcadius the Emperor without foresight of that which was like to ensue, granted unto him with a willing mind. He immediately (as they reported) went to give battle unto Tribigildus, but as truth was to play the tyrant 
Tribigildus.  & brought at his tail thousands of the barbarous Gotths. He was no sooner entered into Phrygia but all the country yielded unto him. The Romans were in a woeful plight partly because that 
Phrygia subdued.  so great a multitude of Barbarians followed after Gainas, and partly also because that the Eastern parts of the empire were in great danger of invasion. Then the Emperor yielding unto the necessity of the time, advised himself, dealt subtly with the Barbariam, sent unto him Ambassadors, and sought by all fair means to pacify him. And when that he requested the Emperor to send unto him Saturninus and Aphelianus who were Consuls & head Senators whom he suspected to be hinderers of his enterprised conspiracy: the Emperor though unwilling, yet because of the time yielded unto his request. They being of a noble & valiant courage, desirous also of death in the qua rell and defence of their country obeyed the emperors commandment. To be short they met the Barbarian in a plain green, where they used to just and run at tilt a good way of Chalcedon, and ready they were to endure what torment so ever were laid upon them. But he did them no harm, for he dissembled his drift & got him to Chalcedon, there Arcadius the Emperor met him. The Emperor and the barbarian being together in the temple where the corpse of Euphemia the martyr lieth interred, swore one to the other that near neither would conspire neither procure the others death. But although the Emperor a man both godly & zealous made great account of his oath and kept it unviolably: yet Gainas forswore himself, broke the league and ceased not to 
Gainas a perjured person and a truce breaker.  proceed on in his former treason and conspiracy: But devised with himself how he might settt the city of Constantinople on fire, & overrun the whole Empire of Rome. Wherefore Constantinople up reason of the infinite number of Barbarians which abode there became in manner a Barbarian city, of the citizens and inhabitants there was no other account made then of captives and bondslaves. The city was in so great a danger that a wonderful great Comet reaching 
A comet.  in manner from the sky unto the earth (the like whereof was never remembered to have been seen before) prognosticated the same. Gainas first of all laying shamefastness aside & steeling his face with impudency purposed in his mind to rifle the shops of the bankers and exchangers. But when as the report thereof prevented his lewd purpose and the bankers removed their exchaunginge tables and conveyed away their money: he endeavoured to compass an other mischievous act, for he sent in the night season a multitude of Barbarians to fire the palace of the Emperor. At what time it appeared unto the whole world how careful God was over that city. For an iufinite number of Angels resembling men of monstrous bodies all in glisterng armour were seen of these rebels 
Constantinople was saved by Angels.  that went about to set the palace on fire: the Barbarians supposing they had been a great army and a mighty host, were astonished and ran away. Gainas hearing of this thought it a thing incredible. He knew for certainty that so great a power of Roman soldiers could not possibly be there, for they were appointed severally throughout every city. The night following he sent thither others & that not once neither twice when as the soldiers being often sent of him reported the same (for the Angels of God were alike in the sight of the traitors) at length he went thither himself with great power for to know the certainty of the wonderful sight. He perceiving of a surety that it was an army of soldiers, hiding themselves in the day time and withstanding his violence in the night season, went about to compass a crafty feat as he thought, whereby he might greatly hurt the Romans, but as the event declared, it availed them very much. He feigned himself to be possessed of a Devil and therefore he got him to the Church of saint john the Apostle which was not far from the city there for to pray. The Barbarians went forth with him conveying armour privily in tons and vessels, covering them also with other sleights and devices. When the watch & porters of the city gates perecaved their wile & treason, they commanded them to carry forth no weapons: the Barbarians hearing this drew their swords and dispatched them every one. Immediately all the city was on an uproar and death seemed to stand at every man's door. Yet for all that, the city was safe the gates on every side being shut and well fortified. The Emperor advising himself in time proclaimed Gainas a traitor and an open enemy: he commanded that the Barbarians which remained in the city should be slain every one: this was the day after the death of the porters: the soldiers within the walls of the city nigh the Gotthicke church (for there all the Barbarians were assembled together) dealt hand to hand with the Barbarians set the Church on sire and slew many of them. Gainas hearing that as many of his complices as he left behind with in the city were executed, and perceiving that his traitorous conspiracy had no prosperous success, left his hypocritical prayers & got him to the coasts of Thracia. And coming into Cherronesus he took shiping thence in all the haste to Lampsacum for to subdue from that place forewards all the Western parts of the world. When the Emperor had prevented him in those countries by sending thither great power both by sea and by land: it fell out that God of his providence showed there his wonderful power the second tyme. For when the Barbarians wanted ships, they fell a framing of new vessels and so to transport soldiers in them. The Roman navy came thither and arrived at the very pinch or as commonly we say in the nick for they had wind and sail at will, the Western Zephyrus blewe on their side. And as the Roman power conveyed themselves thither with ease and pleasure: so the greater part of the Barbarian navy, both horse and man ships and all were tossed to and fro, scattered one from the other and sunk in the deep gulfs of the surging waves of the seas. diverse also of the Romans were drowned alike. And thus there was then an infinite number of the Barbarians destroyed. 
Gainas was slain Anno Dom. 404.  But Gainas removing thence taking his flight by Thracia lighted by chance into the hands of the Roman soldiers which dispatched both him & also as many Barbarians as were in his company. This much by the way of Gainas. If any be disposed to know all the circumstances of that battle let him read the book of Eusebius Scholasticus entitled Gainias, who at that time was the disciple of Troilus the Sophiste. This man being present in the wars wrote in Hexameter verse all that there in was done & divided it into four books. And because the acts thereof were fresh in memory his poem was of great price and estimation. Ammonius also the Poet of late days wrote the same argument in verse, the which he read in the hearing of the Emperor about the eleventh consulship of Theodosius the Younger the which he enjoyed with Faustus, and therefore was highly commended. This battle was ended in the consulship of Stilichon and Aurelianus. The year following Phranitus was made Consul, who though he were a Gotth borne, yet was he greatly beloved of the Romans, he behaved himself so valiantly in that battle that the Romans thought him worthy the dignity of a Consul. The same year and the tenth day of April the Emperor Arcadius had a son to wit: the good Theodosius. So far of these things.   

CAP. VII.  
Of the schism between Theophilus Bishop of Alexandria and the religious men inhabiting the desert: and how Theophilus condemned the books of Origen.  
WHile the common weal of that Roman empire was tossed with these troublesome storms of rebellion: such as were promoted unto the reverent function of pristehood were at dissension 
The heresy of the Anthropomorphits began Anno Dom. 403.  among themselves to the great slander of christian religion. then was one set against that other, the original of which pestilent schism came from Egypt & the occasion was as followeth. There was a question broached a little before, whether God were a body and made after the likeness and form of man? Or whether he were without body and not only without the form of man, but also (as I may utter the whole in one word) void of all corporal shape? Hereof there rose sundry contentions and quarrels whilst that some affirmed this, other some that. Certain of the rudest & unlearned sort of religious men thought that God was corporeal & that he was of the form and figure of man, but the greater part condemned them with their heretical opinion, affirming that God had no corporeal substance, that he was void of all bodily shape. Of the which opinion was Theophilus Bishop of Alexandria so that in the hearing of the whole congregation he inveighed bitterly against such as attributed unto God the form of man where he proved that he had no body at all. The worshippers of Egypt understanding of this left their religious houses, came to Alexandria, flocked about Theophilus, condemned him for a wicked person and fought to bereave him of his life. Theophilus being made privy unto their conspiracy was wonderful pensive, devised with himself how he might escape their hands and save his life. As soon as he came into their presence he saluted them courteously and said thus unto them: When that I lasten mine eyes upon you me thinks I do see the lively face of God. With these words the rash heat of the unruly monks was delayed. Again they reply in this sort: If that be true that thou sayest that the countenance of God is no otherwise then ours, why then accurse the works of Origen. For diverse of his books do impugn our opinion. But incase thou refuse to do this, assure thyself to receive at our hands the punishment due unto the impious and open enemy of God. Nay saith Theophilus I will do that which shall seem right well in your 
Fear maketh Theophilus to forget himself.  eyes. I pray you be not offended with me for I hate the books of Origen and think them worthy of great reprehension which allow of them. When he had thus appeased the monks he sent them away quietly. This question peradventure had lain in the dust unto this day, had it not been blown up & revived upon an other occasion in such sort as followeth. The religious houses in Egypt were overseen of four worthy men, Dioscorus, Ammonius, Eusebius and Euthymius. These men were natural brethren and by reason of the goodly stature of their taule bodies they were called Long. Men they were of great fame for their doctrine and godly trade of life. And therefore at Alexandria they were much spoken of. Theophilus' Bishop of Alexandria loved them entirely and made much of them. Wherefore one of them whose name was Dioscorus he in manner constrained to leave the desert and made him Bishop of Hermopolis, two of the other he entreated to lead their lives with him. The which he could hardly with fair means obtain yet as Bishop he compelled them. The men making a virtue of necessity in so much they could not otherwise choose applied themselves about the ecclesiastical affairs: yet it grieved them very much that they could not at their pleasure addict themselves unto the solitary life and the wont exercise of true Philosophy. When that in process of time their conscience was prieked, 
This Bishop hath more ●…ss in the world.  perceiving that the Bishop was set upon heaping and hurdinge up of money and that all his labour tended to gathering, they would no longer dwell with him but got them into the desert, assirminge the solitary life to be far better than the trade and conversation used in cities. Theophilus all the while he knew not the cause that moved them to depart entreated them earnestly to continue with him: but as soon as he understood they abhorred his manner of living he was wonderfully incensed and promised to work them a displeasure. When they had made light of his threats and departed into the desert: Theophilus as it seemed being prone of nature to anger and revengement bestirred himself against them, endeavoured by all means to work them mischief. And moreover he began to spite Dioscorus their brother whom he had made Bishop of Hermopolis. It grieved him to the guties that the worshippers made so much of Dioscorus and reverenced him so highly. Remembering with himself that he could no kind of way molest those godly men unless that he alienated and withdrew the minds of such monks as were subject unto their government from favoringe of them: he wrought such a kind of feat 
Theophilus to revenge himself of his enemies persecuted his own opinion. this is a sin against the holy Ghost. This heresy was the original that God the father hath been painted like man.  as followeth. He called to memory that in conferring with them they had affirmed that God was without body & void of human form or figure: for had he the shape of man it would follow necessarily that he could suffer after the manner & guise of man: & that Origen with other ancient writers had exquisirely sifted out the truth thereof. But Theophilus for all that he was himself of that opinion: yet to the end he might revenge him of his enemies sticked not to oppugn their sincere opinion & sound doctrine: yea he persuaded many Monks simple and plain souls such as were idiots and diverse also of them which were altogether unlearned to cleave unto his side. He sent unto the religious houses of the desert that they should obey neither Dioscorus neither his brethren in so much their opinion was that God had no body. For God (saith he) as holy scripture doth witness hath eyes, ears, hands and feet even as men have. Dioscorus and his followeres (saith he) are of a wicked opinion: they deny with Origen that God hath eyes, ears, feet and hands. With this subtle and crafty slight he alured to his side many of the religious men: so that there rose much ado and great dissension among them. Such as were not be witched but guided themselves aright cleaved unto the opinion of Dioscorus and Origen: but the simpler sort which in deed were the greater number, being kindled with the fiery flame of contention, and set against their brethren, 
Anthropomorphits be those heretics which attribute corpereall substance unto God the father.  fell for altogether from their sound opinion. Wherefore they were divided, & reviled each other for lewd & impious persons. The confederates of Theophilus called their brethren Origenists & wicked men: again, the complices of Theophilus were called Anthropomorphits, by interpretation such as attribute to God the form of man, so that there rose no small bickering among the monks, nay it fell out to be a deadly battle. Theophilus perceiving that his fetches framed at length after his will, went with great power towards the mount Nitria, where their religious houses stood, and aided the monks both against Dioscorus, and also against his brethren. The religious men being beset with great danger, had much ado to save their lives.   

CAP. VIII.  
Of the conventicles & hymns which both the Arians and the professors of one substance, song in. the night season, & their skirmishing: also how the singing of Antemnes was first ordained by Ignatius the disciple of Saint john the Evangelist and Apostle.  
IOhn bishop of Constantinople was altogether ignorant of the aforesaid great stir & contention raised in the deserts of Egypt: he was a man that excelled in those days for the gift of utterance, he was also of great estimation. He himself augmented evening prayer, I mean such 
Chrisostome made Antemnes. An. Dom. 404.  service as usually is said in the night, and that upon such an occasion as followeth. The Arians as we said before, had their conventicles without the walls of the city in the suburbs. Wherefore when the festival meeting throughout every week was come, I mean the Saturday, and the Sunday, upon which days the Christians are wont solemnly to assemble in the church, they (I mean the Arians) gathering themselves together in the porch of the city gates, song interchangeably such songs as they had made themselves, and savoured of the Arian opinion, and this they did almost throughout the whole night. First of all they were wont at the dawning of the day to go out at the gates, and to sing Antemne wise such lewd songs through the mids of the city, until they came to the place of their assembled congregation. But in so much they ceased not to sound out contumelious sentences against such as favoured the faith of One substance, (for among divers others this was one: Where be these fellows which affirm three to be but one power?) john fearing lest any of the simpler sort should be snared, and lest these opprobrious rhymes would be stumbling blocks and occasions to fall from the faith: ordained of the contrary certain of his own people, which in like sort should occupy themselves in the night in singing of hymns, partly for to quell the insolency of the Arians, & partly also for to confirm their own side in the faith. And for all the meaning of john was good, and his drift available, yet the end proved very troublesome and perilous. For when the hymns extolled the faith of One substance, and purchased great majesty and reverence, because of the melodious consent and sweet harmony in the night season (for there were silver candlesticks after the manner of crosses, devised for the bearing of the tapers and wax candles, all which Eudoxia the Empress found unto them) the Arians flocked together, burned with emulation, and for to revenge themselves, set upon their adversaries. And because that a little before their side had prevailed and got the upper hand, they were then swollen with pride, and eagerly bend to take armour, and made no account at all of such as favoured the faith of One substance. Wherefore without further deliberation, on a certain night they made an uproar. In this skirmish Briso an Eunuch of the Empress, and a favourer of the hymns that were song in the commendation of the clause Of one substance, was taken in the forehead with a stone. divers of the common sort were slain of either side. The Emperor understanding of this stir, was wonderfully incensed, gave the Arians straight commandment they should openly sing no more hymns. These things were then in this sort. Now let us record whence the hymns that are song interchangeably in the church, commonly called Antemnes, 
Ignatius the disciple of S. john was the first author of Antemnes.  had their original. Ignatius bishop Antioch in Syria, the third bishop by succession from Peter the Apostle, who was conversant and had great familiarity with the Apostles, saw a vision of Angels, which extolled the blessed Trinity with hymns that were song interchangeably: and delivered unto the church of Antioch the order and manner of singing expressed in the vision. thereof it came to pass, that every church received the same tradition. So much of Antemnes.   

CAP. IX.  
Of the Monks that were called long, and how that about them Theophilus bishop of Alexandria pursued john bishop of Constantinople with deadly hatred, and fought to depose him: how Epiphanius bishop of Cyprus, being won through the wiles of Theophilus, called a Council at Cyprus, condemned the works of Origen, and reprehended john for perusing of them.  
SHortly after the Monks left the desert, and came together with Dioscorus and his brethren unto Constantinople. There came thither also with them Isidorus, the great friend sometime of Theophilus, but then his deadly foe, & so became upon such an occasion as followeth. Theophilus conceiving great displeasure against one Peter head priest in the church of Alexandria, determined to banish him the church: he charged him that he had received into the communion a woman of the heretical sect of the Manichees, before he had converted her. But when Peter avouched that he both withdrew her from that heretical opinion, and admitted her also into the church with the consent of Theophilus, making him privy thereunto: Theophilus stomached the dealing, as if Peter had done it in spite of him. For he said that he knew nothing of it. Wherefore Peter called Isidorus to witness, that Theophilus the bishop knew of the woman's admission. Isidorus then was at the princely city of Rome, for Theophilus had sent him unto Damasus bishop of Rome, for to reconcile unto him Flavianus bishop of Antioch. For as many as were of Meletius side, fell from Flavianus, because he kept not his oath, as we said before. Isidorus then immediately after his return from Rome, being called of Peter to bear witness, affirmed plainly that the woman which had been of the Manichees opinion, was received by the consent of Theophilus the bishop, and that he himself had ministered the communion unto her. Theophilus hearing this, fretted within himself for anger, and thrust them both out of the church. This was the cause that made Isidore to accompany Dioscorus into Constantinople: that both in presence of the Emperor and john the bishop, the sleights and wiles which Theophilus practised against them might be revealed. john understanding these circumstances of them, entertained the men with great reverence, made them partakers of their common and public prayers, but he would not receive them into the communion, before that first he had thoroughly examined their cause. When these things were thus come to pass, it was falsely reported unto Theophilus, that john both received them into the communion, and was also ready to take their part. Wherefore Theophilus endeavoured with might and main, not only to revenge him of Dioscorus and Isidorus, but also to thrust john besides his bishopric, and thereupon he sent letters unto the bishops throughout every city, where he concealed his principal drift, pretending only unto them, that he misliked with the works of Origen, whence Athanasius before his time borrowed testimonies to the confutation of the Arians. 
* Cap. 10. in the Greek. Epiphanius some time thought that God had a body.  Moreover he reconciled and linked himself with Epiphanius bishop of Constantia, a city of Cyprus, with whom aforetime he had jarred and been at variance. For Theophilus had charged him a little before, that he thought of God basely and abjectly, attributing to him the form or shape of man. And for all that Theophilus was of this opinion, and accused them which believed that God had the figure of man: yet for the hatred and spite he owed unto others, he denied openly in word that which he believed secretly in mind: and linked unto him Epiphanius in the league of friendship, who lately had been his foe, but then as it were repent him of his folly, joined with 
A Council held in Cyprus, where of spite through the procurement of (Theophilus) the books of Origen were condemned. A Synod at Alexandria to the same purpose.  him in one faith and opinion of God. Through his aid and furtherance he purposed to summon a Council at Cyprus, for the condemning and rooting out of Origens' works. Epiphanius being a virtuous and a godly man, was easily persuaded thereunto by the letters of Theophilus. To be short, the bishops of that Isle assembled together, and decreed that thenceforth none should read the works of Origen: moreover they writ unto john bishop of Constantinople, exhorting him to abstain from perusing the books of Origen, requesting him also to summon a Council, and to ratify the same with uniform consent of them all. When Theophilus had snared Epiphanius (a man of great fame and renown) to his side, and perceived that his fetches now framed according unto his own desire, he dealt more boldly, & summoned a synod within his own province, where (even as Epiphanius had done before) he condemned the works of Origen, which had departed this life about two hundred years before him, this was not his principal drift, but he purposed verily to revenge him this way of Dioscorus and his brethren. john made small account of the things which Epiphanius and Theophilus had signified unto him by their letters, for he occupied himself to the furtherance and profit of the churches, and therein he excelled: as for the conspiracy & mischief intended against him, he made very light of it. As soon as it was openly known and manifestly perceived, that Theophilus bent all his might to depose john of his bishopric, divers that bare john ill will fell a devising and a forging out of false crimes and accusations against him. Many of the clergy, sundry also of the magistrates which were in great favour with the Emperor, supposing now they had gotten fit opportunity to revenge them of john, determined with themselves partly by writing of letters, and partly also by sending of messengers to summon together at Constantinople a great Council of bishops.   

CAP. X. 
Cap. 11. in the greek.   
Of Severianus and Antiochus the Syrians: how, and upon what occasion they fell from john.  
AN other thing gave occasion to increase the hatred and ill will owed unto john, in such sort as followeth. There were two bishops by birth Syrians, which flourished at one time, the ones name was Severianus, the other Antiochus: the one was bishop of Gabale in Syria, the other of Ptolemais in Phoenicia, both excelled in the gift of utterance, but Severianus although he were learned, yet pronounced he not the Greek tongue distinetly neither skilfully, for he spoke 
An old custom to take money for preaching, if the gain were not sweet I warrant you at this day the custom would be jest  Greek as a Grecian, yet pronounced it like a Syrian. Antiochus coming from Ptolemais to Constantinople, continued there a while, and preached with great diligence: after that thereby he had got unto himself good store of money, he returned home to his own church. Severianus hearing that Antiochus had got much money by preaching at Constantinople, was very desirous to do the like himself. He exercised himself diligently, he patched together a great company of bosom sermons, and came to Constantinople. Being there friendly & lovingly entertained of john, he applied himself craftily for a while to please john, and got great favour by flattery. He was much set by, and in great estimation: and as he was highly commended for preaching, so in like manner purchased he unto himself great credit with the chief magistrates and with the Emperor. In the mean space because that the bishop of Ephesus was departed this life, john of necessity was constrained to take his voyage into Ephesus for to choose there a bishop. After his coming thither when that some would have this man, & some that man preferred to the room, and thereupon fell to bitter words & contention, whilst that every one would have his friend advanced to the dignity: john perceiving that they were all set on tumults, and that by no means they would be ruled 
Heraclides. b. of Ephesus.  by him, endeavoured to end the quarrel without offending of either side. He assigned one Heraclides a deacon of his church, yet borne in Cyprus, to be bishop. With that both parts were pleased, and gave over contention. john was feign for this matter to continue a great while at Ephesus. In his absence Severianus had brought his auditors at Constantinople to bear him far better good will then ever they did before, neither was john ignorant of this, for it was told him quickly. When Serapion, of whom I spoke before, had signified unto john, that Severianus had divided the churches, he forthwith was kindled with the flame of contention. Wherefore when as he had not fully ended all such things as he determined with himself (for he had deprived both the novatians, and such as celebrated the feast of Easter the fourteenth day of the month, of many churches) he returned to Constantinople, and applied himself after his usual manner unto the oversight of the ecclesiastical affairs. The insolent disdain and haughty stomach of Serapion was intolerable, for he bouldened himself upon john, and inveighed contumeliously without all modesty and shamefastness against all men, which turned to the increase of the spite and hatred borne unto john. Moreover when Severianus on a certain time came to the place 
Several functions have several reverence.  where Serapion sat: Serapion gave him not the honour and reverence dew unto a bishop, neither rose up, in so doing he declared that he regarded not the person of Severianus. This contempt and disdain of Serapion was not taken patiently of Severianus, for he exclaimed against him in these words: If Serapion dieth a Christian, then was Christ never incarnate. Serapion took this as a fit occasion ministered unto him, made john to become his foe, whilst that he concealed the first sentence, to weet, If Serapion dieth a Christian, and repeated the later, to weet, that Christ was never incarnate, affirming that he heard it of Severianus own mouth. And to the end he would justify the report, he brought forth men of his own degree and calling to testify that they heard the words. To be short, john without any more ado banished Severianus the city. Eudoxia the Empress understanding of the circumstance found great fault with john, caused Severianus to be sent for out of Chalcedon in Bythinia, who came immediately. john kept himself out of his company, he would not be brought with any man's entreaty and persuasion to become friends with Severianus. At length when that Eudoxia the emperors mother in the Apostles church, had thrown her son Theodosius the Emperor (who though he were then of tender years, yet governed he the common wealth with good success, and prosperous oversight) at the feet of john, and craved of him with solemn protestations, that of all love and friendship he would not deny her request: with much ado he was won to embrace Severianus again. But for all that outwardly they bore a show and a countenance of friendship: nevertheless inwardly they continued their spite and hatred one towards the other. The cause that divided john and Severianus was in such sort.   

CAP. XI. 
Cap. 12. in the Greek.   
How that Epiphanius coming to Constantinople, celebrated the communion, & gave orders without the licence of john, therein to gratify Theophilus.  
SHortly after, Epiphanius the bishop came from Cyprus to Constantinople, at the request of Theophilus, and brought thither with him the decree of the bishops, where he had not excommunicated Origen, but only condemned his books. Wherefore after his coming into the church of Saint john, which was not far from the walls of the city, he celebrated the communion, made a deacon, went forth out of the church, and came to Constantinople. When that john had invited him, requesting he would take a piece of a lodging with him, he for to feed the humour of Theophilus, refused his courtesy, and took up an Inn by himself. After that he had called together the bishops which then by chance were at Constantinople, he read in their hearing the decree, where he had condemned the works of Origen. Of the books I have nothing to say, but thus much, that it pleased Epiphanius and Theophilus to condemn them. Of the bishops some for reverence of Epiphanius subscribed unto the decree: some other denied it utterly. Of which number Theotimus bishop of Scythia made Epiphanius this answer. I of mine own part, o Epiphanius 
Theotimus bishop of Scythia.  will not so much injury the man, who is departed to rest many years ago: neither dare I presume once to enterprise so heinous an offence, for to condemn the books which our ancestors have not condemned, specially seeing I understand not as yet, neither read any parcel of the doctrine within contained. And when that a certain book of Origen was brought forth, he read it, and showed there the interpretation of holy scripture, agreeable unto the faith of the catholic church: last of all he concluded with these words: They that reprehend these things, do no less than mislike with the matter whereof these books do entreat. This was the answer of Theotimus unto Epiphanius, a man he was of great fame both for sound doctrine, and godly conversation.   

CAP. XII.  
A kind of Apology in the behalf of Origen. 
Cap. 13. in the Greek.   
IN so much that many were drawn headlong through the procurement of malicious slanderers, much like a blast of hurlwinde, to revile Origen, it shall not be amiss to say somewhat of 
In the marge of the greek copy there was written as followeth: We have to learn that the fift general Council condemned both Origen & his works. But this historiographer was before the third.  them. Obscure men, odd fellows, such as have no pith or substance in them, to the end they might become famous, go about most commonly to purchase unto themselves glory and renown by dispraising of such men as far excel them in all rare and singular virtues. Of which sort of backebiters first I remember Methodius bishop of Olympus, a city of Lycia: next Eustathius, who for a while was bishop of Antioch: thirdly Apolinarius: last of all this Theophilus. This mess of railers (if I may so term them) fell a sclaundering of Origen, neither yet all for one thing. One charged him with this, an other with that, whereby they all severally declared unto the world, that they allowed wholly all such things in him as they had not reprehended by name. For in as much they blamed him severally for several doctrine, it appeareth they took that for truth in him, which they concealed and misliked not withal: and they approved in very deed that which they denied not in word. Methodius though at the beginning he inveighed bitterly against Origen, yet afterwards as it were by way of recantation he extolled him unto the skies in that dialogue, which he entitled Zeno. Their reviling in mine opinion increased the renown & fame of Origen. For while they charged him with heinous crimes, as they thought, and yet finding no fault with him as touching the blessed Crinitie: they are witnesses themselves that he was of the right and sound faith. Even as these men being not able justly to accuse him, bear witness which him of his true belief: so Athanasius void of all partiality, a zealous maintainer of the clause Of one substance, allegeth him for a witness of his faith in the orations which he wrote to the confutation of 
Athanasius testimony of Origen.  the Arians, citeth his words for testimonies among his works, & saith thus of him. That notable man & that painful writer Origen, confirmeth in plain words the faith & opinion we have of the son of God, in that he avoucheth him to be coaeternall with the father. Wherefore such as go about to revile Origen, they unwares do slander Athanasius, which highly commended him. Thus much by the way of Origen, and now again to the story.   

CAP. XIII. 
Cap. 14 in the greek.   
How that john sent for Epiphanius to come unto him, and charged him that he had behaved himself contrary to the canons of the church: after they had brawled a while together, Epiphanius returned homewards.  
IOhn at the first took not the matter very grievously, for all that Epiphanius contrary to the canon had made a Deacon in his church: but requested him to accept as a simple lodging a piece of the bishops palace. Epiphanius answered him in this sort: I will neither lie with thee, neither pray together with thee, unless thou both banish Dioscorus with his brethren out of the city, and also subscribe with thine own hand unto the decree which condemneth the works of Origen. When that john paused upon the matter, and said that he ought not rashly, neither without good advisement determine any thing of that matter, afore that he had generally examined, and that narrowly, the whole circumstance: the adversaries of john set Epiphanius otherwise on work. For at the celebration of the blessed and holy Communion in the church commonly called the Apostles, they set Epiphanius in the midst: they cause him in the open audience to condemn the works of Origen, to excommunicate Dioscorus and his brethren, last of all to rebuke john for taking of their part. When john heard of this, he sent unto Epiphanius, who the day following was at church, this message by Serapion: Epiphanius, thou dost 
The message which Chrysostom sent unto Epiphanius. The contention between two ancient fathers, Epiphanius. b. of Constantia in Cyprus, and john Chrysostom. b. of Constantinople.  many things contrary to the Canons: first in that thou hast presumed to make ministers within my Diocese: secondly in that thou hast ministered the Communion of thine own head without my licence: again in that thou didst refuse it when I requested thee, and now thou dost it of thyself. Wherefore take heed lest the people stomach thy dealing, and be set on an uproar, if ought come amiss thou hast thy remedy in thy hand. Epiphanius receiving this message, was strucken with sudden fear, left the church, inveighed bitterly against john, and took shiping towards Cyprus. The report goeth, that as he went down to the road to take shipping, he prophesied thus of john: I hope thou shalt never die a bishop, & that john answered him thus again: I hope thou shalt never come alive into thy country. Whether they that told me these things, reported truly, I am not able to say: but sure I am that it fell to either even as each one wished to the other. For neither came Epiphanius alive to Cyprus, (he died on the seas by the way) neither died john a bishop, for he was deposed and banished the church, as hereafter shall more manifestly appear.   

CAP. XIIII. 
Cap. 15. in the greek.   
How that after the departure of Epiphanius, john made a sermon against allwomen, which made both the Emperor and the Empress to summon a Council at Chalcedon, where john was deposed: In his absence the people made much ado, & to appease them john is called home to Constantinople again.  
AS soon as Epiphanius had hoist up sail, report came unto john that Eudoxia the Empress 
Chrisostom made a sermon agains all women.  had bolstered Epiphanius against him, he being very hot and a hasty man of nature, ever ready, for his gift of utterance did so serve him, immediately went up into the pulpit, made a whole sermon in the dispraise of all women. The multitude took it in the worst part, as if thereby he had determined secretly to pay home the empress. The sermon was borne away of ill-willers and brought to the Emperor: the Empress also hearing thereof, complained unto the Emperor, that therein she was contuineliously dealt withal, and that the reproach thereof redounded also unto him. Wherefore she worketh through Theophilus to summon a council against john, Severianus likewise went about the same, neither was the dealing of john towards him as yet gone out of his stomach. Shortly after Theophilus came thither, who called together at the emperors commandment many bishops out of divers cities. But above all other men they came thither apace, which for divers quarrels owed john a displeasure. They also came thither whom john had deposed & put by their bishoprics. for he had deprived many of the bishops in Asia in the voyage he made to Ephesus, at what time he made Heraclides bishop. wherefore with one consent they 
The council of Chalcedon for the deposing of Chrysostom.  meet all at Chalcedon a city of Bythinia. At that time Cyrinus an Egyptian borne, being bishop of Chalcedon, inveighed bitterly against john in presence of all the bishop's, he reported of him that he was a wicked man, that he was an arrogant & a sollyne bishop. the rest of the bishop's were glad of that. But Maruthas bishop of Mesopotamia trod against his will on Cyrinus foot, and hurt him sore. The broise so increased & pained Cyrinus so much, that he could not go with the rest of the bishops to Constantinople, but tarried behind at Chalcedon, the rest sailed to Constantinople. When as none of the clergy of Constantinople went forth to meet Theophilus, neither exhibited unto him the accustomed honour and reverence, (for then all began to hate him) the matiners of Alexandria, who then by chance were there, and had brought corn to Constantinople, went to meet him, and received him with gladsome shouts. He went not to the house of prayer, but unto the empress palace called Placidia. Then the adversaries of john went about to forge many false accusations against him, they brabble no longer about the books of Origen, but they take other absurd matters in hand. When these things were thus adoing, the Bishops assembled together in the suburbs of Chalcedon in a place called the Oak: immediately they cite thither john for to answer unto such crimes as he was charged withal. Beside him they charge Serapion, Tigris the Eunuch priest, and Paulus the reader (for they were also accused) to appear before them. When john had excepted against such as had cited him thither, as his open enemies, he appealed from them unto a general Council: they without any other circumstance called him four times. And seeing that he would not come, but sent them still the same answer: they proceeded against him, they condemned and deposed him of his bishopric, for no other crime but because he being cited would not appear. When tidings thereof about eventide were brought to Constantinople, the whole city was on an uproar. Wherefore they watched all night, they would not suffer him to be thrust out of the church, they exclaimed that his cause ought to have been heard in a greater assembly of Bishops. But the emperors commandment was, that as soon as he were removed, he should be conveyed to exile. This being known for certainty, john the third day after his deposition, about noon unknowing to the multitude (for he was loath there should be any ado for 
Chrysostome exiled.  his lake) yielded himself voluntarily into the hands of his adversaries, and so went away. 
Cap 16. in the Greek.  The people were all set on fiery sedition, and as it commonly falleth out in such hurlyburlies, many of them which aforetime pursued him with deadly hatred, then changing their mind, pitied his case: many others who lately desired to see his deprivation, reported then that he was craftily dealt withal, and falsely accused. Many cried out against the Emperor, and exclaimed at the Council: but above all others they inveighed against Theophilus, who was known to have been the author of all that treachery and malicious slanders raised of john. For the conspiracy and wait he laid for john could do longer be concealed. and though it was diversly found out, yet specially in that he communicated with Dioscorus and his brethren called Long, immediately after the deposition of john. Severianus also as he preached in the church, thought now he had fit opportunity given him to inveigh against john: he said plainly though john were convicted of no crime, yet was he justly deposed for his insolent and haughty behaviour: that all sins were to be forgiven, yet as holy scripture bare witness, that God resisted the proud. With the hearing of these and such like contumelious phrases recited, the people was the more prone to contention. Wherefore the Emperor in all the hast caused john again to be sent for, and to return to Constantinople. Briso being the messenger (he was an Eunuch of the Empress) found him at Prenetum a mart town over against Nicomedia. and brought him to Constantinople. 
Chrysostom returneth from exile.  But for all he was thus called home from exile, yet purposed he with himself not to tread within the city, afore he were proved and found innocent by the censure of the higher judges, therefore he continued a while in the suburbs called Marianae. When that he lyngered from returning into the City, the multitude took it grievously, and forthwith fell a revilinge of the Magistrates. Wherefore of necessity he was constrained to come home: the people went forth to meet him, they bring him to the church with great reverence, they request him to continue their bishop, and thenceforth after the usual manner to pray for the peace and prosperous estate of the church of God. When that he refused so to do, and pleaded for himself, that it must not so be afore his cause were heard of indifferent judges, & the deposers had changed their mind & absolved him: they were the more desirous, for they longed to see him stalled again in the bishop's seae, and preach afresh unto the people. To be short the people compelled him so to do. When that john was placed in the bishop's seat, and prayed after the accustoined manner for peace unto the people and congregations throughout the world: he was constrained also to preach. The which thing ministered occasion unto the adversaries to accuse him again, although for a while they suffered it to lie for dead.   

CAP. XV. 
Cap. 17. in the Greek.   
How that when Theophilus would have Heraclides matter heard in his absence, and john resisted it: the citizens of Constantinople and Alexandria went together by the ears, so that Theophilus with other bishops was fain to leave the city and fly away.  
IN the mean space Theophilus went craftily about for to call into question the consecrating of Heraclides: to the end he might thereby, if it were possible, find matter to charge john afresh, and so to depose him the second tyme. Heraclides for all he was not present, yet they proceed against him: they say to his charge, that he had injustly punished certain persons, imprisoned them, last of all lead them throughout the open streets of Ephesus to be ignominiously derided. When john made answer, that of right no man ought to be judged in his absence, without the presence of the party, and the hearing of his own cause: the people of Alexandria brged very earnestly that the accusers of Heraclides were to be heard, for all he himself were absent. Hereupon there rose great strife and contention between the citizens of Constantinople, and the inhabitants of Alexandria. And while they skirmish one with the other, many were sore wounded, and divers also presently dispatched. When the head of this combat was past, and the truth come to light, Theophilus got him in all the haste to Alexandria, the other bishops ran likewise away, few only excepted which held with john, and repaired every one to his own bishopric. After that these things were thus come to pass, every man was ready to speak ill of Theophilus. The hatred grew and increased against him daily, because he sticked not studiously to peruse the works of Origen secretly, though openly he condemned them. And being demanded why he made so much of the books he had lately condemned: his answer was, that the books of Origen were like meadows clad with every kind of flowers: therefore (sayeth he) if I find in them aught that is good, I cull it out, if otherwise briars or brambles, I set nought by them, because of their pricks. This was the answer of Theophilus, when he called not to remembrance the saying of the wise man: that the words and counsels of sages resemble very much pricking 
Ecclesiastes. 12  thorns, and that such as are touched therewith, ought not to kick against the prick. The aforesaid causes made Theophilus to be hated of all men. Dioscorus Bishop of Hermopolis, one of these religious men which commonly were called Long, departed this life shortly after the departure of Theophilus into Alexandria, and enjoyed an honourable funeral at the Church called the Oak, where the Council was summoned for the hearing of john's cause. john gave himself wholly to teach and to preach unto the people: he made Serapion, who had procured unto him great hatred, bishop of Heraclea a city of Thracia.   

CAP. XVI. 
Cap. 18. in the Greek.   
How the picture of Eudoxia was erected all of silver with plays and spectacles: john reprehended the authors that did the whole, & was therefore banished.  
SHortly after such things as follow ensued. A silver picture (covered with a mantel) of Eudoxia the Empress was set up upon a pillar of red marble. The place of this erected pillar was not very nigh the church called Wisdom, neither very far of, only the broad street went between the picture & the church. There were common plays & shows (as the manner was) celebrated. john supposing verily that these things redounded to the great slander and infamy of Christian religion, not forgetting his wont audacity and liberty of speech, prepared himself for the authors thereof: and in steed of the exhortation he should have used to the persuasion, or rather the reformation of the princes and magistrates, he skoffed with nipping taunts at such as had caused those vanities to be solemnized. The Empress likewise applying these things to herself, supposing that all was uttered to her disgrace and reproach, procured an other Council of bishops to be called together against him. john understanding of this, made that famous & notable sermon in the church, which beginneth in this sort: Herodias rageth afresh, stomacketh 
A Council assembled at Constantinople for the deposition of Chrysostom  anew, danceth again: seeketh as yet the head of john in a platter. This sermon made the Empress mad, set her on fire against him. Not long after the bishops met there together, Leontius bishop of Ancyra in Galatia the lesser: Ammonius bishop of Laodicea a city in Pisidia: Briso bishop of Philippis in Thracia: Acacius bishop of Beroea in Syria, with divers others. The accusers which lately charged john with heinous crimes, are now brought forth before these bishops. john trusting to the just dealing of the bishops, requireth of them that the accusations may indifferently be examined. By that time the feast of our saviours nativity was come on which day the Emperor went not to the church after the wont manner, but sent john this message: that he would not communicate with him, before he had cleared himself of the crimes laid to his charge. And when as the accusers seemed to mistrust themselves, & that john through the uprightness & equity of his cause boldened himself: the bishops then present affirmed they ought not to examine any other offence save only whether he of himself had taken possession of the bishopric after he was deposed, without the sentence & admission of a council. When john made answer that he had the consent of fifty bishops which communicated with him, Leontius replied against him. but more (saith he) in the council withstood thy admission. Again when john said that the canon which contained such a clause appertained not unto their church, but was to be executed where the Arians did reign (for such as assembled at Antioch to root out the faith of one substance, laid down the canon against Athanasius) they nevertheless making no account of his answer, proceeded & gave sentence against him, not weighing with themselves that such as were authors of this canon were also deposers of Athanasius. These things were done a little before Easter. Then also the Emperor sent unto john, that he had no authority to go into the church, insomuch he was deposed & condemned in two several councils. Wherefore john gave over executing of the ecclesiastical function, & refrained from going into the church. Immediately also such as favoured him departed the church, they keep Easter in the common 
Such as cleaned to john Chrysostom were called johannits.  baths called Constantianae, together with many bishops, priests, & other ecclesiastical persons, who thenceforth because of their several conventicles were called johannits. For the space of two months john was never seen abroad, until the by the emperors commandment he was brought to exile. & so at length being banished the church, he was bereaved of his country soil. The same day certain of such as were called johannits, set the church on fire, with that the eastern wind being up, blew the flame into the senators court, & cess not from burning, until all was consumed to ashes. This was done the twentieth of june, in the sixth Consulship of Honorius, the which he enjoyed together with Aristanetus. For which conspiracy & treason what heavy penalties & grievous punishments Optatus governor of Constantinople, in religion a pagan, and therefore a sore plaguer of Christians made them endure, I think it best to overskip them with silence.   

CAP. XVII.  
How that after the deposition of john, Arsacius was made bishop of Constantinople. 
Cap. 19 in the Greek.  of Cyrinus bishop of Chalcedon, that was pained with the sore foot, and of the death of Eudoxia the Empress.  
ARsacius an old man above the age of fourscore years, who sometime governed the bishopric of Constantinople before the days of john, was shortly after made bishop of that see. In his time when as the church enjoyed great ease and quietness, by reason of his singular modesty and meek behaviour: Cyrinus bishop of Chalcedon, whose foot Maruthas bishop of Mesopotamia had trod on and hurt against his will, had such infortunate success, that his foot rotten of the broise, and therefore of necessity he was constrained to saw it of. Neither suffered he that once, but twice and oftenner toe. For the putrefaction ran over his whole body, and fell at length into his other foot: then was he fayne to lose both. I have therefore remembered these things because it was rife in every man's mouth that Cyrinus suffered this plague or punishment 
Cyrinus was plagued for reviling of Chrylostome. Great hail in token of God's wrath.  for reviling of john, and terming him (as I said before a stuburne Bishop. Again when as great hail (the bigness whereof was not remembered to have been seen before) fell in the suburbs of Constantinople the thirtieth day of Septembre & the aforesaid Consulship: the report likewise went that it was a token of God's wrath for the deposition and banishment of john. The death of the Empress which followed immediately after confirmed this rumour, for she departed this life the fourth day after the fall of this hail. Some there were also which said that john was justly deposed: because that in the voyage when he made Heraclides Bishop of Ephesus, he thrust many out of their Churches, namely the novatians, and such as celebrated the feast of Easter the fourteeneth day of the month with many others both in Asia and in Lydia. But whether john was justly deposed as they said which bore him ill will: whether Cyrinus was plagued for his opprobrious languages and slanderous reports: last of all whether the hail and the death of the Empress were signs of Gods high displeasure for banishing of john: or whether they happened for some other causes God alone knoweth which searcheth the secrets of man's heart, and pronounceth here of the right sentence of just judgement. I of mine own part committed to writing such things as then were rife in every man's mouth.   

CAP. XVIII. 
Cap 20 in the Greek.   
How that after the disease of Arsacius, Atticus was chosen Bishop of Constantinople.  
ARsacius continued not Bishop very long, for the year following to wit in the second Consulship 
Arsacius.  of Stilicon, but the first of Anthemius and the eleventh of Nouembre he departed this life. When that the election of a bishop fell out to be a troublesome piece of work, and the contention endured a very long time: the next year after in the sixth Consulship of Arcadius, and the first of Probus, Atticus a godly man, by birth of Sebastia in Armenia, by order a religious man, 
Atticus.  trained in the monastical discipline from his youth up, of mean knowledge yet of singular wisdom naturally engraffed in him, was chosen bishop of Constantinople. but of him more hereafter.   

CAP. XIX. 
Cap. 21. in the greek.   
How that john Bishop of Constantinople died in exile,  
IOhn being banished his Church & bereaved his country soil died in exile at Comanum situated 
Chrysostom dieth in exile Anno Dom. 412  upon the sea Euxinus the foureteeneth of Nouembre, the seventh Consulship of Honorius, & the second of Theodosius: a man he was (as I said before) more lead with heat of burning choler then ruled by civil courtesy, and because he was a man of wonderful boldness he used liberty of speech and had tongue at will. I can not verily but wonder at him, why he addicting himself so much to temperance, taught in some sermons that temperance was in manner to be set at nought. for when as by the council of Bishops there was admission left and pardon granted for such as had once fallen after baptism to be received again after repentance into the Church: he sticked 
The saying of Chrysostom.  not to say, If thou fall a thousand times & repent thee of thy folly come boldly into the Church. for which doctrine besides that he was misliked of many his familiars: yet was he rattled of Sisinius the Novatian Bishop which wrote a book against that saying of his. but these things were done a little while ago.   

CAP. XX. 
Cap. 22 in the Greek.   
Of the conference had between john Bishop of Constantinople and Sisinius the Novatian.  
HEre occasion is offered to say somewhat of Sisinius. A man he was (as I have remembered often times before) very eloquent and a profound Philosopher: and as he was a skilful disputer so was he also a cunning interpreter of holy scripture, so that for his notable wit Eunomius the heretic refused oftentimes to reason with him. He was no spare man of diett but liberal and a great spender, yet with good order and temperancy. He seemed riotous & to exceed in sensuality partly in that he arrayed himself in white, and partly for bayning himself twice a day. When he was demanded on a certain time why he being a Bishop bayned himself twice a day, his answer was: because I can not do it the third tyme. At an other time going of reverence to visit Arsacius the Bishop, one of Arsacius familiars asked of him why he used such attire as was uncomely for a Bishop? and where he found written that a Priest ought to wear white? tell thou me (saith he) first where it is written that a Bishop should wear black. And when as the other mused what answer he should make, Sisinius prevented him and said: thou art not able to show me that a Bishop ought to go in black, but I am able to allege Solomon for myself where he saith: let thy garments be white. Again our Saviour as we read in the Gospel wore 
Ecclesiastes. 9 ju●● 9  white, and moreover he showed unto his Apostles Moses and Helias clad in white. With these and other such like answers he brought all that heard him into great admiration. When that Leontius Bishop of Ancyra in Galatia the lesser had deprived the novatians of a certain Church and then as it fell out remained at Constantinople, Sisinius went unto him requesting him to restore them their Church again: Leontius in a great chafe made him this answer: It is pity that you novatians should enjoy ere a Church insomuch you take away repentance and deprive men of the benefits which God hath bestowed upon them. After that Leontius had uttered these with other such like sentences to the reprehension of the novatians, Sisinius replied: no man repenteth more than I. why saith Leontius and how dost thou repent? because saith Sisinius that ever I saw thee. Again when john the Bishop had taunted him and said that one city could not hold two Bishops, his answer was, no more it doth not. john taking this answer in ill part said again, I see thou wilt be Bishop alone: Not so (saith Sisinius) but with thee alone I am not Bishop though others do so take me. john being grieved with this answer told him again: I will forbid thee to preach for thou art an heretic. Sisinius replied mearily in this sort: then will I do thee a good turn if thou ease me of so great a labour. john was somewhat pleased with that answer and said: Nay then I will not stay thee from preaching if it be a grief unto thee. so witty and so pleasant was Sisinius in his answers, it were to long to rehearse all his pithy sayings and sage answers. Wherefore I think it sufficient in these few lines to declare what kind of man he was. Thus much further I am able to avouteh that by the report of all men he excelled for learning all the Bishops which succeeded him, count all one after an other: and therefore was he much made of and in great estimation, yea the chief Senators made great account of him and had his virtues in admiration. And for all he wrote many books and furnished them with rhetorical phrases and poetical sentences: yet was he commended more for pronouncing then for penning. for he had a notable grace in his countenance, voice, behaviour, & look, with all other his bodily gestures for the which he was honoured of all seets and religions, but above all others of Atticus Bishop of Constantinople. So far by occasion of Sisinius.   

CAP. XXI.  
Of the death of Arcadius the Emperor.  
SHortly after the death of john, the Emperor Arcadius departed this life, a quiet and a courteous man he was, who in the latter end of his life was thought to be a very godly man, upon such an occasion as followeth. In Constantinople there is a great palace called Carya, & in the porch there stands a hazel on the which, report goeth that Acacius the Martyr was hanged. Wherefore there was a Church erected at that tree: the Emperor passing by was desirous to see it, went in, and after he had said his prayers came forth again. All the parish ran forth to see the Emperor: some left their houses and took up their standing in the open street, thinking verily to see the emperors face as he passed by with all his port and train: other some followed the Emperor out of the Church until that both men, women and children had all gone out of the house which adjoined unto the Church. they were no sooner gone but the house where they had flocked together fell down. Immediately the fame of the Emperor was spread abroad with great admiration that so great a multitude of people was saved by the means of his prayers. the 
Arcadius the Emperor died Anno Dom. 412.  end of that was in this sort. Arcadius leaving behind him his son Theodosius of the age of eight years departed this life, in the Consulship of Bassus and Philip, the first of May, the second year of the two hundredth ninety and seventh Olympiad. He reigned together with his father Theodosius the space of thirteen years, and beginning with the one and thirty years of his age, he reigned fourteen years after the disease of his father. This book containeth the history of twelve years and six months.   
The end of the sixth book of Socrates Scholasticus.   

THE SEVENTH BOOK OF THE ECCLESIASTICAL HISTORY OF SOCRATES SCHOLASTICUS.  

CAP. I.  
How that after the death of Arcadius the Emperor who left his son Theodosius of the age of eight years, Anthemius the Lieutenant took the government of the Empire.  
AFter the disease of Arcadius the Emperor, being in the month of May and the Consulship of Bassus and Philip. his brother Honorius took the rule of the West 
Honorius.  parts of the empire, and Theodosius the younger the son of Arcadius being eight 
Theodosius. Anthemius.  year old governed the East parts of the world by the direction of Anthemius his chief Magistrate. This Anthemius was Nephew to Philip, which in the time of Constantius thrust Paulus the Bishop out of the Church and placed Macedonius in his room. The same man compassed the city of Constantinople with a strong wall: he seemed and was verily a man accounted among the wisest sort of that age: he never took any thing in hand without good advisement: he would confer with some of his familiars of the business he went about, but 
Troilus  above all others he used the advise of Troilus the Sophist, a man very wise, of great experience and singular policy: he was nothing inferior to Anthemius, and therefore Anthemius retained him of his counsel in all his affairs.   

CAP. II.  
Of Atticus Bishop of Constantinople,  
WHen the Emperor Theodosius went on the eight year of his age, the third year of Atticus bishop of Constantinoples' consecration the which he enjoyed with great commendation was expired: a man he was (as I said before) of mean learning yet in life godly and of great wisdom and therefore the Churches in those days increased and flourished exceedingly. He reconciled not only such as were favourers of his own faith but also made the heretics to have his wisdom in admiration: whom he would in no wise molest but after that he had rattled them again he would show himself loving and amiable towards them. He was a painful student for he bestowed great labour, he spent the greater part of the night in reading over the works of ancient writers, in so doing there was no ground of philosophy, no quirk in sopistrie that could blank or astonish him. He was gentle and courteous unto such as conferred with him, and with the sorrowful he seemed to sorrow himself, In few words, he became (as the Apostle 
1. Corinth. 9  writeth) all unto all men. First as soon as he was made Priest, the sermons which with great labour he framed together, he learned out of the book and pronounced in the Church. In process of time by daily exercise and great diligence he so boldened himself that he preached ex tempore, his manner of teaching was very plain. his Sermons were so simple that the auditors thought them not worthy the bearing away, neither the writing in paper to the knowledge of the posterity following. Thus much of his conditions, behaviour, learning, and gift of utterance, now to the history of that tyme.   

CAP. III.  
Of Theodosius and Agapetus Bishops of Synada.  
THeodosius Bishop of Synada a city of Phrygia pacatiana was a sore scourge unto the here 
Theodosius a covetous Bishop.  ticks (for in that city there were many of the Macedonian sect) he banished them not only the town but also the country. Neither did he this according unto the rule of the Catholic Church, which accustometh not to persecute men neither with zeal of the right and sincere faith, but in hope of fifthy sure and foul gain for to wring money from the heretics. Wherefore there was no way that might grieve the Macedonians left unassayed: he maintained his own clergy against them: there was no devise but he practised for to afflict them with: he sticked not to bring them in fetters to hold up their hands at the bar, but above all others he plagued their Bishop Agapetus with sundry griefs and vexations. And when as he perceived that the 
Agapetus a Macedonian fell to embrace the faith of one substance.  chief Magistrates within that province were not of authority sufficient and that their commission ertended not to the punishment of the Macedonians, he got him in all the haste to Constantinople and sued out a commandment of the Lieutenant of that province for the sharp correction of them. Whilst that Theodosius the Bishop made friends at Constantinople for the furtherance of his suit: Agapetus whom I termed the Macedonian Bishop was converted and fell to embrace the right and sound faith. For after he had assembled together all the clergy and laity within his jurisdiction, he persuaded them to receive the faith of one substance. This being done he went with speed together with a great multitude, nay with the whole city, into the church where after prayers and solemn service he got him into the seat of Theodosius. Immediately after the linking of the people together in the bond of love and unity, thenceforth he maintained the faith of one substance so that he obtained the government of the Churches belonging unto the diocese and city of Synada. Shortly after Theodosius came home to Synada, and brought with him authority from the Lieutenant whereof he bragged not a little, and being ignorant of all the things that were done in his absence strait way he got him into the Church, there he found but small welcome for the doors were made fast against him, and after that he understood of their dealing, again he posteth to Constantinople. There he be wailed his state before Atticus the Bishop, and openeth unto him how that he was injuriously thrust beside his bishopric. Atticus understanding that all fell out to the great profit and furtherance of the Church of God, began to pacify him with mild and courteous languages, exhorting him thenceforth to embrace a quiet life void of all trouble and molestation and not to prefer his own private gain and lucre before the profit and commodity of the whole Church: he wrote moreover unto Agapetus willing him to enjoy the bishopric and not to fear at all the displeasure of Theodosius.   

CAP. FOUR  
How a lame jew being baptised of Atticus Bishop of Constantinople recovered again his limbs.  
EVen as the aforesaid circumstance which fell out in the flourishing days of Atticus was a great furtherance to the church of God: so likewise miracles with the gift of healing which reigned in those times turned to the glory of God and the profit of his people. for a certain 
A jew troubled with the dropsy.  jew being held the space of many years with a dropsy was feign to keep his bed, and having tried all the salves and medicens, all the practices and prayers of the jews, was not a jot the better, at length he fled for refuge unto the baptism ministered in the Church of Christ, persuading himself for surety that by the means of this being the true physic of the soul, he might recover the former health of his body. Atticus was immediately made privy unto this his devout mind and godly disposition: he instructed the jew in the principles and articles of Christian religion, he laid before him the hope that was to be had in Christ jesus, he bids that jew bed and all should be brought unto the font and place appointed for the ministration of baptism. This jew being grievously taken with the dropsy was no sooner baptized in the faith of Christ and taken out of the font, but his disease left him, so that he recovered his former health. This gift of healing being 
The gift of healing in he days of Socrates.  wrought by the power of Christ prevailed in the world among the men of these our days. Many of the Gentiles hearing the fame of this miraculous power received the faith and were baptised: but the jews for all they sought after signs and wonders, yet could they not with signs be brought to embrace the Christian faith.   

CAP. V.  
How that Sabbatius a jew borne, being Priest of the Novatian Church fell from his own sect.  
FOr all that Christ the son of God, bestowed the aforesaid graces and benefits of his singular love and goodness towards mankind: yet the greater part weighing not thereof (more is the ptty) wallow still in the puddle of sin and incredulity, neither were the jews only they which made light account of the signs and wonders wrought among men: but others also which are proud of their rites yea and are proved to be no less than plain jews in faith and religion. Sabbatius of whom I spoke a little before could not quiet himself with the inferior degree 
Sabbatius a Novatian Priest.  of priesthood but coveted to climb up unto the room of a Bishop: took occasion then of the jewish observation of the feast of Easter, and severed himself from the Novatian Church. Wherefore as he frequented several and private conventicles from his Bishop Sisinius in a certain place of the city called the dry Hillock, where now the market of Arcadius is kept, he presumed so heinous an offence that hanging might seem to be to small a punishment for his labour. For on the day appointed for the celebration of the communion as he read a certain piece of the Gospel which began with these words: The feast of sweet bread drew nigh which is called 
Luck. 22.  Easter, he added of his own that which was never found written, never heard of before in these words: cursed be every one that keepeth Easter without sweet bread. Which words sticked in the minds of many men, so that diverse of the simpler sort of the Novatian laity being thus drawn from the faith addicted themselves unto his fond opinion. But this his crafty and 
The corrupters of God's word have ill ends.  subtle forgery fell otherwise out then he hoped, for such as presume to corrupt the word of God have ever an ill end and an unfortunate success. For shortly after when as he kept the feast of Easter according unto the corrupt opinion conceived in his mind: when as many flocked unto him after the wont manner and solemnized throughout the whole night the accustomed vigils, they were all set on a furious and fantic kind of tumult. They imagined with themselves that they saw Sisinius their Bishop set upon them with an infinite multitude of men. Wherefore the throng being great, and as it is very like in the night season, being shut up in a narrow room smothered one an other, so that there died above threescore and ten persons. This being done many shrinked from Sabbatius but diverse others for all that, cleaved earnestly unto the foolish and fond opinion they had conceived of that celebration of Easter. But how this Sabbatius forswore himself a little while ago, and aspired unto the calling of a Bishop we will declare hereafter.   

CAP. VI  
Of such as were the captains and ringleaders of the Arian opinion.  
DOrotheus an Arian Bishop whom we have remembered before to have been translated by the Arians from Antioch to Constantinople, departed this life when he had lived a hundredth and nineteen years, the sixth of November in the seventh Consulship of Honorius and the second of Theodosius Augustus. After his disease the Arian sect chose Barbas to their bishop 
Barbas.  in whose time the Arians had amongst them two notable men by whose means their heresy began to revive again: the ones name was Timotheus, the other was called Georgius, but priests both: Georgius excelled in profane literature, Timothee of the contrary gave himself wholly 
Georgius. Timotheus.  to the reading of the word of God. Georgius was never seen without Aristotle or Plato in his hand, Timothee again was a great man in Origen and as he expounded holy Scripture he showed himself to be well seen in the Hebrew tongue. Timothee was aforetime of the Psathyrian sect and Georgius was made priest of Barbas. I myself by conferring with Timotheus perceived how ready he was to satisfy and resolve every doubt that was demanded of him and plainly to set wide open the obscure places of holy Scriptures: he was ever wont to cite Origen for a witness to testify that his sayings were no other than true. Wherefore I can not verily but marvel why these two men continued Arians seeing that the one was a great reader of Plato, the other ever a perusing of Origen. For Plato affirmed that the second and third cause (so he was wont to term them) had no begining of essence: Origen likewise confesseth every where the son to be coeternal with the father. And although they persevered in their Church yet privily, and by a little and a little they reform the Arian opinion and purged their doctrine of many pernicious & pestilent blasphemies of Arius. Of these men so far. Shortly after when Sisinius the Novatian bishop had departed this life in the aforesaid Consulship Chrysanthus (of whom I mind to speak more hereafter) was chosen to be their Bishop.   

CAP. VII.  
How that Cyrillus succeeded Theophilus in the Bishopric of Alexandria.  
SHortly after Theophilus bishop of Alexandria being fallen into a lethargy departed this life the ninth Consulship of Honorius, the fift of Theodosius & the fifteenth of October. Then there rose a great stur & contention about the election of a bishop. some would have Timotheus the archdeacon, some other would have Cyrillus, Theophilus brother's son preferred to the bishopric. while the people were thus at variance for all that Abudatius captain of the garrison in Alexandria laboured for 
Cy●illus' Bishop of Alexandria Anno Dom. 418 The Bishop of Alexandria both a Bishop and a magistrate.  Timothee and furthered his suit: yet three days after the disease of Theophilus, Cyrillus was chosen Bishop and enjoyed the bishopric: and withal he challenged unto himself more authority than ever Theophilus had before him. From that time forth the Bishop of Alexandria besides the oversight and jurisdiction of his clergy and ecclesiastical matters took also the government of temporal affairs. Wherefore Cyrillus immediately after he had shut up the Novatian churches within Alexandria he not only rified them of all the treasure but also bereaved Theopemptus their Bishop of all his substance.   

CAP. VIII.  
Of Maruthas Bishop of Mesopotamia and how that by his means the faith of Christ took great increase in Persia.  
IT fell out in those days that the faith in Christ flourished in Persia and that upon such an occasion 
Anno Dom. 418.  as followeth. Between the Romans and the Persians there do commonly pass many Ambassadors, sundry causes do constrain each of them to send in Embassy unto the other. That very instant did require that Maruthas bishop of Mesopotamia (of whom I made mention before) should be sent from the Emperor of Rome unto the king of Persia. The king perceiving by him that he was a godly man had him in great reverence, was ruled by him as by a rare & singular man. This grieved the Magicians which were much made of and in great credit with the king of Persia. For they were wonderfully afraid lest the king through the counsel of Maruthas would become a Christian. Maruthas by the means of prayer, had rid the king of his continewall headache which the Magicians and Sorcerers could not do. Wherefore they devise a certain sleight for to delude the king withal. And because the Persians worship the fire for their God, the king is always accustomed to adore in a certain house fire which continually burneth: under the ground they convey a man, whom they make to roar and to cry out as followeth when the king is at his prayers: The king must be thrust out of his kingdom, He behaveth himself lewdly in taking the Christian priest for a godly person. Isdigerdes (for so was their king called) hearing this dreadful 
Isdigerdes king of Persia.  voice for all that he reverenced Maruthas, yet purposed he to send him away. Then Maruthas being a right godly man gave himself wholly to prayer whereby he found out the fraud and deceit of the Magicians. Wherefore he reasoneth thus with the king. Be no longer deceived O king, but get thee into the house, cause the earth to be digged up & thou shalt easily perceive their guile. For the fire speaketh not, it is a certain devise invented by men for the purpose. The king yieldeth unto the counsel of Maruthas, in he goeth again unto the house where the fire continually burned. As soon as the voice was heard the second time, he commanded the earth should be cast up, and there was he found which spoke, and cried out the which clamour they took to be the commandment of God himself. The king when he espied their lewd treachery was exceeding wroth, and gave forth charge that every tenth of the Magician kindred should be executed: he turned 
The Magicians do suffer.  him to Maruthas and willed him to build churches where pleased him best. Upon this occasion it fell out that the faith in Christ flourished exceedingly in the kingdom of Persia. For that time Maruthas left Persia and took his voyage to Constantinople. Shortly after he went again in embassy into Persia, by that time the Magicians found out other deceitful devices, and a fresh they fall a forging to the end the kings mind might be alienated from him. Of set purpose they infected the air of a certain place where the king was wont to frequent, with a stinking savour and with all they slander the Christians that it was scattered by them. But the king having just cause to suspect the Magicians for their former wiles, made great inquire who should play so slutush a part, at length by long sifting it was known that the Magicians themselves had caused this corrupt odour for the nonce to be spread all over the place, wherefore again he executed many of them, but Maruthas he had in great estimation. Thence forth he loved the Romans entirely & embraced them in league of peace & friendship. The king was almost become a christian, when Maruthas together with Ablaatus the Persiam bishop published unto the world an other experiment 
Ablaatus b. Persia.  or trial of the Christian faith, for they both being continually given to watch and to pray cast a Devil out of the kings son which tormented him out of measure. But death prevented him 
Barranes king of Persia  and abridged the rains of his mortal rare ere he could fully be instructed in the Christian faith. After his disease his son Bararanes enjoyed the crown, in whose days (as it shallbe hereafter more plainly declared) the league between the Romans and the Persians was broken.   

CAP. IX.  
The succession of Bishops in the Church of Antioch and Rome.  
ABout that time when Flavianus Bishop of Antioch had departed this life Porphyrius was 
Flavianus. Porphyrius. Alexander. Damasus. Siricius. Anastasius. Innocentius.  chosen in his room, and after Porphyrius, Alexander was made Bishop of that see. In the Church of Rome when that Damasus had governed the Ecclesiastical affairs the space of eighteen years, Siricius succeeded him in the Bishopric. Again after that Siricius had continued there the term of fifteen years & departed this life, Anastasius was Bishop three years: after his disease Innocentius (who first drove the novatians out of Rome and deprived them of many Churches) was made Bishop of that see.   

CAP. X.  
How that Alarichus took Rome and made it subject unto the Barbarians.  
IT fell out in those days that Rome was taken of the Barbarians. For one Alarichus a Barbarian 
Alarichus.  being in league with the Romans and sometime aided the Emperor Theodosius in the battle against the tyrant Eugenius and therefore was advanced into great honour by the Romans, when he could not patiently content himself with the prosperous sail of fortunate successes, although he aspired not unto the Imperial seepter, yet left he Constantinople and posted in all the haste into the West parts of the world. He was no sooner come into lllyrium but he subdued unto him all that country. As he went forwards on his journey the Thessalians withstood him about the entries of the river Peneus, the ready way by Mount Pindus unto Nicopolis a city of Epirus: the seld being there pitched the Thessalians slew above three thousand men. After that bloody s kirmishe the Barbarians which accompanied Alarichus ransackinge and spoiling both town and country as they went, took at length the city of Rome. They ransacked the city: They defaced and fired many worthy monuments: they violently spoilt the citizens of their money, they executed many of the Senators with sundry kinds of torment. Alarichus to the end he might bring the Royal port and majesty of the Imperial sceptre into contempt and derision, proclaimed Emperor one whose name was Attalus: this man by his procuremcnt 
Attalus.  walked abroad the space of one whole day with a guarded troup of soldiers, the next day after, in the attire and habit of a servant. When these things prevailed then in such sort as you hear Alarichus took his heels and ran away: for the report that was bruited abroad of Theodosius the emperors great power marching to give him battle, astonished his mind and put him in great fear. Neither was it a fable or a forged rumour but for most certain truth that the emperors host made expedition to wage battle with him. He when as he could in no wise away with that fame gave himself to flight. The report goeth that as he went towards Rome a certain monk 
Alarichus (as it is supposed) is commanded from above to destroy the city of Rome for their great sin and iniquity.  met him which admonished him not to delight himself with perpetrating of such heinous and horrible offences neither to rejoice in committing of slaughter and bloodshed. Whom Alarichus answered in this sort. I God knoweth do take this voyage against my will. There is one which molesteth me daily, nay he compelleth me by force and saith thus unto me: go on thy journey, destroy the city of Rome. So far of Alarichus,   

CAP. XI.  
Of the Bishops which in those days governed the Church of Rome.  
AFter Innocentius, Zosimus governed the Church of Rome the space of two years, after 
Innocentius. Zosimus. Bonifacius. Celestinus. The bishop of Rome fell to challenge unto himself secular power.  his disease Bonifacius was Bishop three years whom Celestinus succeeded. This man banished the novatians out of Rome, deprived them of their Churches and constrained Rusticula their Bishop privily to raise private conventicles. For unto that time the novatians flourished at Rome, enjoyed many churches & had under them great congregations. but they were then hated out of measure when as the bishop of Rome (no otherwise than the bishop of Alexandria) passing the bounds of his priestly order presumed to challenge unto himself secular power and authority. Therefore those bishops permitted not such as held with them the faith of one substance freely to frequent their wont assemblies: and although they commended them for their uniform consent as touching the faith, yet they deprived them of all their substance. But the novatians which inhabited Constantinople were not so dealt with all. For the Bishops of Constantinople beside that they embraced them for their uniformity in faith, they suffered them (as I said before) to have their Churches within the city.   

CAP. XII.  
Of Chrysanthus' Bishop of the Novatian Church in Constantinople.  
AFter the disease of Sismius, Chrysanthus the son of Marcianus, who was the predecessor of Sismus in the Novatian Bishopric, was in manner compelled to be their Bishop. This man almost from his youth up was a soldier in the emperors court: afterwards in the reign of Theodosius Magnus, Lieutenant of Italy: again the emperors vicegerent in the Isles of Britain where he purchased unto himself great commendation for his politic government. Being well strucken in years he came to Constantinople and labouring to be governor or Magistrate rather in that city, then in far and foreign countries, he was constrained against his will to be bishop of the novatians. For when Sisimus being at the point of death, made mention of him as a sit man to succeed him in the room: the Novatian people taking the censure of Sisimus as a canon or law compelled him to be their Bishop. But when Chrysanthus had conveyed himself out of the way lest he should take upon him the function: Sabbatius thinking verily that now he had found fit opportunity for to creep into the bishop's seae: despised the dreadful protestations he had solemnly avowed, and the oath he had taken: got him a company of obscure bishops to consecrate him, and forth he steps a Bishop. One of the consecrators was Hermogenes whom he himself had afore time excommunicated for the blasphemous books which he published unto the world. But all the fetches of Sabbatius framed not aright. For the people detesting his corrupt and intolerable ambition (there was no way unassayed of him for to attain unto the bishopric) sought out both coast and country for Chrysanthus, when they had found him lurking in Bythinia they forced him thence and stalled him Bishop. He was a man that excelled all others not only in politic wisdom, but also in modest behaviour: by his means the Novatian churches in Constantinople flourished exceedingly. He was the first that of his own substance gave Gold unto the poor: He took nothing save only two loves every sunday of the blessed bread: he was a man that was very diligent in his ecclesiastical function: he took Ablabius the Rhetorician a very wise man of the Novatian Church, out of Troilus the Sophists school and made him minister. There are extant notable and excellent sermons of this Chrysanthus. Ablabius was afterwards made Bishop of the Novatian Church at Nice, where also he professed Rhetoric.   

CAP. XIII.  
Of the stir at Alexandria between the Christians and the jews: of the contention between Cyrillus the Bishop and Orestes the Lieutenant.  
ABout that time the jews were banished Alexandria by Cyrillus the Bishop upon such an occasion as followeth. The people of Alexandria above all other men are prone to schism and contention: for if that any quarrel at any time rise among them, immediately heinous & horrible offences are wont to ensue, the tumult is never appeased without great bloodeshede. It fell out that the great throng and multitude of people contended among themselves not about any 
Dancing used in Alexādria on the satturdayes.  necessary matter, but who coalde approach nearest unto the dancers, which lewd custom is now crept into all cities. For a great multitude assembled together on the saturday to pastime themselves with the beholding of a certain dancer. And because the jews spent not that day in the hearing of their law being their Sabbath day, but gave themselves wholly unto the bearing of comedies and interludes, to the beholding of shows and spectacles, that day was the occasion of great schism and dissension among the people. And though the tumult was partly appeased by the Lieutenant of Alexandira yet nevertheless the jews gave not over their quarrel nor the spite they owed unto the one part of the faction. For the jews as they were always found deadly foes unto such as processed the Christian faith: so then above all other times they were incensed against them because of the dancers. Wherefore when as Orestes the lieutenant of Alexandria had nailed upon the theatre the writ of politic governance (for so do the people of Alexandria term the public proclamations of the Lieutenant) some of Cyrillus the Bishop's familiar friends stepped forth to examine what the Lieutenant had written. Of which number one was Hierax a schoolmaster and professor of grammar, a dligent auditor of Cyrillus the bishop and one that was greatly delighted with his sermons. The multitude of the jews seeing this Hierax upon the stage exclaimed immediately against him that he came thither for no other cause, but only to set the people together by the ears. Orestes although heretofore he envy the authority of Bishops because that 
Temporal and worldly Magistrates are grieved that the Church should have any authority or pre-eminence.  the credit and power which the Emperors granted the Magistrates and lieutenants was by reason of them abridged and cut short: yet then he spited him above all other times because that Cyrillus would pry into his writings and curiously sift out the contents & meaning thereof. Therefore he caused Hierax openly to be apprehended in the midst of the theatre and to be punished extremely. Cyrillus understanding of this warned the chief of the jews to appear before him, told them plainly if they would not give over their rebellion and traitorous conspiracy against the true Christians he would punish them according unto their deserts. The jews stomakinge the Bishop's threats, fretted the more and boiled within themselves for anger, they fell to devising of sleights for to mischief the Christians, which in the end caused all the jews to be banished Alexandria. The circumstance was in such sort as followeth. The jews after consultation laying down a sign for each of them to know the other to wit: the carrying of a ring made of the rind or bark of the palm tree, purposed to set upon the Christians in the night time. Wherefore on a certain night they sent abroad throughout the whole city such as should cry fire, fire, and where should it be but in the church called Saint Alexander's, The christians hearing of this rose up, left their houses, ran to save the church from burning, some out of this street, & some out of that. them the jews stepped forth suddenly from under the pentises, set upon the Christians & slew them. And as they endeavoured to keep their hands that their rings might not be seen: so they dispatched out of the way as many christians as met them. When the day appeared & the sun was up the authors of this horrible murder were known well enough. Cyrillus understanding of the circumstance was wonderfully incensed against them: got him strait with great power into the synagogues of the Jews (for so were their churches called) & executed presently some of the jews, some other he banished the city, other some he bereaved of their substance. Wherefore the jews which inhabited Alexandria since the reign of Alexander king of Macedonia, were then banished the city & dispersed over all countries. Adamantius a physician one of the scattered jews got him unto Atticus Bishop 
Adamantius. Orestes.  of Constantinople, became a christian & dwelled afterwards in Alexander. Orestes the Lieutenant of the city took in very ill part the deed of cyril: was very sorry that so noble a city should be deprived of so great a multitude of men. Wherefore he certified the Emperor of all the doings there: Cyrillus like wise painted forth in paper the traitorous conspiracy of the Jews & sent it in writing unto the Emperor: yet nevertheless he laboured to become friends with Orestes, for so the citizens of Alexandria did advise him. But when Orestes would not as much as once hear the motion of reconciliation between them, cyril reached into his hand the new testament supposing verily he would reverence the book & remember himself the better. When that the mind of Orestes could not be turned neither any good mood found in him but the deadly enmity grew between them such a calamity ensued thereof as I mind hereafter at large to declare.   

CAP. XIIII.  
How the monks inhabiting the deserts of Nitria came to the city of Alexandria for to defend cyril, & of the stur that rose between them & Orestes the Lieutenant.  
diverse of the Monks inhabiting the mount Nitria being fervently disposed & lately also tried when as Theophilus the Bishop had armed them against Dioscorus & his brethren gave themselves contentiously to partaking & purposed of their own accord to maintain the quarrel of cyril. Wherefore to the number of fifty Monks leaving their monasteries, came to 
Ammonius the Monk wounded the Lieutenant of Alexandria with a stone.  Alexandria, compassed the Lieutenant as he road in his chariot, conferred with him, called him a sacrificer, an Ethincke, with sundry other contumelious languages. He supposing with himself that cyril had wrought this conspiracy against him cried out that he was a christian & that Atticus, bishop of Constantinople had baptised him. But when as the Monks weighed not his words one of them whose name was Ammonius took the Lieutenant on the head with a stone. The Lieutenant being sore wounded with the blow, the blood ran about his cares. The sergeants and such as guarded the person of the Lieutenant seeing the stones fly about their ears fled away, few only excepted and held down their heads among the multitude. In the mean while the people of Alexandria came about them and in the Livetenantes' behalf set upon the Monks, in the end these Monks ran all away Ammonius only excepted. Him they took and brought before the Lieutenant. He openly according unto the laws, reasoneth with him of the matter, pronounceth against him the sentence of justice and tormented him as long as breathe remained in his body. All these circumstances shortly after were opened unto the Emperors, cyril also certified him of the same matter though in an other sort. He took the corpse of Ammonius and buriedit in a certain church calling him not Ammonius but Thaumasius. In the church he extolled the noble courage of this man the great combat he endured for godliness and commanded he should be called a martyr. But the modest and graver sort of christians allowed not of cyril's doings herein, for they knew that Ammomus died not in torment because he would not deny Christ, but suffered dew punishment for his rash enterprises. Wherefore cyril himself suffered at length this heinous offence by a little and a little to fall into the dust of oblivion, Neither was the contention & quarrel between cyril and Orestes put up as yet, for there ensued an other calamity not much unlike this the which I am now about to declare.   

CAP. XV.  
Of Hypatia a woman which excelled in Philosophy.  
THere was in Alexandria a woman whose name was Hypatia the daughter of Theon the Philosopher 
Hypatia a woman of great learning.  which profited so much in profound learning, that she excelled all the Philosophers of the time: and not only succeeded in Plato his school the which exercise Plotinus continued, but also expounded unto as many as came to hear her the precepts & doctrine of all sorts of Philosophers. wherefore as many as gave their study to the knowledge of philosophical discipline flocked unto her lessons from every country. Moreover for her grave courage of mind the which she gathered out of the fountains and bowels of philosophical literature, for her modest and matronlike behaviour she sticked not to present herself before Princes & magistrates. Neither was she abashed to come into the open face of the assembly. All men did both reverence and had her in admiration for the singular modesty of her mind. Wherefore she had great spite & envy owed unto her, and because she conferred oft and had great familiarity with Orestes, the people charged her that she was the cause why the Bishop & Orestes were not become friends. To be short certain heady & rash cockbraynes whose guide and captain was ` Peter a reader of the church, watched this woman coming home from some place or other: they pull her out of her chariot: they hale her into the church called Caesarium: they strip her stark naked: they raze the skin and rend the flesh of her body with sharp shells until breathe departed out of her body: they quarter her body: they bring the quarters unto a place called Cinaron and burn them to asses. This heinous offence was no small blemish both to cyril and to the church of Alexandria. For the professors of christian religion should be no fighters, they ought to be far from committing of murder & bloodshed with other such horrible offences. These things came thus to pass the fourth year of cyril's consecration, the tenth consulship of Honorus and the seventh of Theodosius in the month of March and on the ember dapes.   

CAP. XVI.  
How the jews conspired again against the Christians and were foiled.  
SHortly after, the jews for their horrible practices against the professors of the christian faith suffered punishment dew for their desert, in a certain place called Inmestar between Chalcis and Antioch in Syria. At the time of their plays and interludes they committed many absurd and shameful acts: at length through frenzy and furious motion they removed reason out of her seat, much like mad men they contumeliously derided in their plays not only the Christians but also Christ Jesus himself: they scoffed at the cross and mocked as many as put their trust in him that was crucified thereon. The manner was as followeth. They lay hold on a child of 
The jews crucified a boy in derision of all Christians.  the Christians, they nail him to a tree and lift him up on high. When they had so done, First they deride & laugh at him: immediately after like mad men they scourge him as long as breathe remained in his body. For this heinous offence there was much ado between them and the Christians. Moreover the Emperors were certified what an horrible act the jews had committed, which wrote again unto the lieutenant and Magistrates of that province, that they should make diligent search and inquisition for the authors and workers of so great a mischief and punish them severely. Where the jews inhabiting that region, for the shameful act they had committed in jest were punished in earnest.   

CAP. XVII.  
Of Paulus the Novatian Bishop and the miracle wrought at the baptizing of the deceitful jewe.  
ABout that time Chrysanthus the Novatian Bishop after he had governed such congregations 
Chrysanthus  as were under him the space of seven years departed this life in the Consulship of Monaxia & Plyntha the sixth and twentieth of August, whom Paulus succeeded. This Paulus a 
Paulus.  good while ago was schoolmaster and reader of the Latin tongue, afterwards he left that kind of study and framed himself to the Monastical life. He founded a monastery of such men as gave themselves to the study of virtue and godliness, not unlike unto the Monasteries of the Monks inhabiting the desert. I knew the man myself to be such a one as Euagrius writeth the religious men living in the wilderness aught to be. For he imitated his precepts, he gave himself to continewall fasting: he spoke little: he accustomed to abstain from living creatures & oftentimes from wine & oil: he was very careful in relieving of the poor: he visited contine wally such as lay in fetters and close prison: he was a great futer unto temporal magistrates for the afflicted and succourless, which always with willing minds grant him his request for the great reverence, and singular opinion of godliness they conceived of him. But what need I use many words in the recital of his virtues? one notable act of his I am now about to declare which shall sufficein stead of many, & worthy it is to be printed in Marble to the memory of all posterity in time to come. A certain dissembling jew, feigning he would embrace the Christian faith was often baptized, through the which wiles he got much money. After that he had guilefully deceived many men of sundry sects and opinions (for he had been baptized of the Arians & Macedonians) he had no more whose eyes he might blear, at length he comes to ` Paulus the Novatian Bishop and protesteth unto him that gladly he would be baptized and prayeth him that he may obtain it at his hand. Paulus liketh well of his suit, but he said unto him that he would not baptize him afore he had learned the articles and principles of the faith, and given himself to fasting the space of many days. The jew against his will was constrained to fast, he called upon them every day to be baptized. ` Paulus seeing that he was so earnest and would needs be baptised thought best not to displease him with delay, made all things ready for baptism. When he had provided for him a white garment and caused the font to be filled with water, he sent for the jew thither to be baptised. But all the water by a certain divine power & secret operation which the outward eye could not attain unto, was suddenly dried up. When as neither Bishop neither such as were also then present perceived the manner how it was gone, but thinking that it ran through the hole in the bottom of the font (where at other times they were wont to let the water go) filled the font a fresh and stopped all the holes and chinks on every side. But when the jew was brought the second time and hanged his head over the font, the water again vanished away every drop. Paulus seeing this said unto the jew O man either thou dissemblest egregiously, or else thou hast been baptized unwittingly. In the end when as the rumour and report of this miracle caused many to run unto the place, one by chance among the rest knew the jew by his favour and affirmed that he saw him baptised of Atticus Bishop of Constantinople. This miracle was wrought under the hands of Paulus the Novatian Bishop.   

CAP. XVIII.  
How that after the disease of Isdigerdes king of Persia the league was broken between the Romans and the Persians and how that the Persians in the end were foiled and the city preserved.  
AFter the disease of Isdigerdes king of Persia which in all his life time persecuted not the Christians inhabiting his dominions, his son Bararanes being crowned in his father's steed, was driven thereunto through the persuasion of Magicians and soothsayers, so that he vexed the Christians out of measure and punished them with sundry torments after the manner of Persia. wherefore the christians which dwelled in Persia were constrained to fly unto the Romans for refuge, they humbly crave of them that they will pity their case, that they will not suffer them in such sort lamentably to be oppressed. Atticus the Bishop entertained those suitors courteously: furthered their suit as much as in him lay, and opened unto the Emperor Theodosius their case. The Romans at the same time were offended with the Persians for an other matter, the quarrel was as followeth. The Persians had borrowed of the Romans certain searchers and diggers of gold mines, these men they would not only not deliver back again but spoiled also the Roman merchants of their wares and merchandise, the refuge of the christians augmented the unkindness and increased the displeasure. For immediately after their flight the king of Persia sent Ambassadors requiring them back again as fugitive persons. The Romans because they ran unto them for succour would not restore them: nay they purposed not only to aid them which were simple suitors but also with all might possible generally to maintain the quarrel in the behalf of christian religion. Wherefore they chose rather to wage battle with the Persians then suffer the christians so miserably to perish. To be short the league was broken & open wars proclaimed, but in mine opinion it shall not be amiss briefly to run over some things thereof. The Emperor of Rome first of all sent an host of armed soldiers a part, one from the other against the Persians', whereof Ardaburius was general captain: he passing through Armenia entered with force into the Persian dominions & destroyed the province called Azazena. Narsaeus the king of Persias captain went forth to meet him with great power of Persian soldiers: they joined together: the field was fought: Narseus was foiled and fled away to save his life. Afterwards when he saw his time he determined to enter unlooked for into the Roman dominions through Mesopotamia where there was no power to resist them and purposed so to revenge him of the Romans. But the Roman captain was quickly made privy unto the policy and fetch of Narsaeus, for he sacked and rifled Azazena with all speed and got him in post hast to Mesopotamia. Wherefore though Narsaeus had gathered a wonderful great power together, yet could he not invade the Roman countries. When he came to Nisibis a city of Persia, yet situated just in the midst between the Roman and Persian dominions, he sent unto Ardaburius that he would gladly come to parley with him, touching the time and place, when and where the battle should be fought. Ardaburius answered the legates in this sort: tell Narsaeus from me that the Emperors of Rome use not to wage battle at Narsaeus his pleasure. Wherefore the Emperor of Rome understanding that the king of Persia had gathered a great army together for to wage battle with him, put his whole trust & confidence in God: he sent of the contrary a great host against him. And hereby it will evidently appear unto the whole world that the Emperor enjoyed immediately a singular benefit for casting his care & affiance upon God. For when as the citizens of Constantinople were very sad & heavy, mistrusting the doubtful end of the variable chances incident to wars, a company of Angels appeared unto certain in Bythinia, whose necessary affairs constrained to travel into Constantinople & willed them to salute the citizens of Constantinople & bid them be of good cheer: exhorting them to pray & to put their trust in God: that the Romans should foil the enemy & become conquerors and that God had sent them as governors and sovereign captains of the wars. this being heard not only the city was recreated, but also the soldiers hearts were lighted & the more encouraged to fight. When the camp was removed & the wars translated out of Armenia into Mesopotamia, the Romans got the Persian soldiers into the city of Nisibis and there besieged them: they set to the walls wooden turrets resembling ladders rolled upon wheels and winded up: they slew many of them which fought on the walls, defended their city & withstood their scaling. Bararanes king of Persia understanding that his country Azazena was destroyed and that his soldiers were shut up of the Romans and besieged within the city Nisibis, went himself with all his power against the Romans. But because he feared greatly the force of the Roman soldiers, he craved aid of the Saracens, whose governor then was Almundarus a man of valiant courage and noble prowess, which brought with him an infinite multitude of Saracens and encouraged the king of Persia and promised moreover that in a short while after he would not only conquer the Romans, but also take Antioch and Syria & deliver it into his hands. But his promise was not performed, it prevailed not according unto his desire, for God upon a sudden so terrified & astonished the Saracens that they imagined the Roman soldiers were unawares come upon them: & whilst that they bestirred themselves for fear & knew not where to fly they cast themselves headelonge as they were all in armour into the river Euphrates, where the number of one hundred thousand was drowned. such a misfortune befell unto the Saracens. The Romans which laid siege to Nisibis, hearing that the king of Persia was coming against them with a great number of Olyphants, were wonderfully afraid, gathered together all the engines they had prepared for siege, and burned them, afterwards returned back to their country. But what battles were afterwards fought: how Areobindus an other captain of the Romans, slew a mighty Persian dealing with him hand to hand: how Ardaburius dispatched through wiles and stratagems seven of the nobility of Persia, and how that Vitianus a third captain of the Romans, foiled the remnant of the Saracens power: I think it my duty to overskip them with silence, lest I seem to make toe long a digression from the purpose.   

CAP. XIX.  
Of Palladius the post, and his swiftness.  
THe aforesaid news were quickly brought unto the Emperor Theodosius, but how he could so soon understand of matters done in countries so far distant, I am now about to declare. He had a man whose name was Palladius, one that had rare gifts both outwardly in body, and inwardly in mind. He was able in three days to ride in such post, as was to be wondered, unto the furthest places and bounds of the Roman and Persian dominions, and back again in so many days to Constantinople. Moreover he went with marvelous great speed throughout the world whither so ever the Emperor had sent him, so that a wise man said once of him: This fellow with his celerity maketh the Empire of Rome, which is very wide, to be narrow and straight. When the king of Persia heard the same of him, he could not choose but wonder. So far of Palladius.   

CAP. XX.  
How the Persians were again utterly foiled by the Romans.  
THe Emperor of Rome abiding at Constantinople, and understanding for truth of the victory that was given him, behaved himself so graciously, that he desired greatly the enjoying of peace and quietness, for all that his soldiers had such prosperous success in all their adventures: Wherefore he sent Helion, one that was in great credit with him, in embassy unto the king of Persia for to conclude a league between them. Helion coming to Mesopotamia, and the place where the Romans had trenched themselves, sent Maximinus a valiant man, and fellow captain with Ardaburius, as Ambassador to entreat for peace. As soon as he had presented himself before the king of Persia, he said that he came not from the Emperor, but from his captains, to see whether it would please him to make truce: that the Emperor was ignorant of all the circumstance and events of that battle, and if peradventure it were told him, he would make but small account of it. The king as he purposed with himself to receive this embassy with most willing mind (for his army was almost famished to death) the order of the soldiers whom they call Immortal (the number mounted to ten thousand of most strong and valiant men) came and persuaded the king that he should not confirm any league, before that they first of all had assaulted and suddenly set upon the Romans, who now as they thought, were unprovided. The King yielded unto their advise and council: delivered the Ambassador in the mean while to be kept in hold: and sent those Immortal soldiers for to assault the Romans. They went on their voyage, and divided their company into two armies, purposing to beset and compass some part of the Roman host. The Romans when as they might see but one only army of the Persians, set upon them: for the other had not as yet appeared, but suddenly rushed in upon the Romans'. But as they skirmished together, a Roman captain that was sent by Procopius for the purpose, looking down (as God would) from the top of a hill, beheld his fellow soldiers in great peril, went behind the Persians and kept them in: so that they which a little before beset the Romans, were now beset themselves. Wherefore the Romans when as in short space they had foiled these foremen, they turned themselves back towards them which rushed in upon them through wiles, and in like sort dispatched them every one. Thus it came to pass that they which called themselves immortal, proved themselves mortal: and thus Christ revenged him of the Persians, because that they had executed many godly men and holy saints which served him devoutly. The king of Persia understanding of this slaughter and overthrow, feigned he knew of nothing: accepted of the embassy and reasoned thus with the ambassador: It is not for the Romans sake that I now assent unto peace, but only to gratify & pleasure thee whom I have tried by experience to be for policy and wisdom of the chiefest among the Romans. To conclude by this means the wars which the Romans held with the Persians in the quarrel and defence of the persecuted Christians, were ended in the thirteenth Consulship of Honorius, and the tenth of Theodosius, the fourth year of the three hundredth Olympiad: and also the fiery flame of persecution kindled there against the Christians, was wholly quenched.   

CAP. XXI.  
Of the pity and compassion which Acacius bishop of Amida had on the captives of Persia.  
ACacius bishop of Amida, was renowned and much spoken of for a notable work of mercy which he wrought in those days. When the Roman soldiers purposed in no wise to restore again unto the king of Persia such captives as they had taken at the winning of Azazena, (there were of them about a seven thousand, to the great grief of the king of Persia) all which were almost starved for food: Acacius lamented their state and condition, called his clergy together, and said thus unto them: Our God hath no need either of pottingers or of cups, for he neither 
Acacius. b. of Amida.  eateth neither drinketh, these be not his necessaries. wherefore seeing the church hath many precious Jewels both of gold & of silver, bestowed of the free will & liberality of the faithful, it is requisite that the captive soldiers should be therewith redeemed & delivered out of prison & bondage, & that they also perishing with famine, should with some part thereof be refreshed & relieved. When he had used these & other such like reasons, he commanded that the treasure should be cast & translated, he made money thereof, & sent the whole price partly for to redeem the captives out of prison, and partly for to relieve them, that they perished not which famine. Last of all he gave them their costage, to were necessary provision for their voyage, and sent them back to their king. This notable act of the renowned Acacius brought the king of Persia into great admiration, that the Romans endeavoured to win their adversaries both with wars and with well doing. The report goeth moreover that the king of Persia desired greatly the sight of Acacius, & coveted the presence of his person: & that the Emperor Theodosius commanded Acacius the bishop to gratify the king therein. When that so famous a victory was given from above, many notable writers laid pen to paper, & published unto the world the praises & virtues of the Emperor, extolling his name unto the skies, The Empress also being the daughter of Leontius the Athenian sophist, instructed of her father, & trained up in all kind of good literature, set forth a poem of the same argument in heroical verse. When the Emperor 
Eudocia the Empress was learned.  took her to his wife, Atticus the bishop which christened her, in steed of Athenais called her Eudocia at the time of baptism.   

CAP. XXII.  
Adiscourse in commendation of the virtues of Theodosius the younger.  
ALthough many writers as I said before, published abroad the praises of the Emperor, of which number some endeavoured by that means to creep into his favour, some other desired thereby to blaze abroad in the world the fame of their skill and knowledge, lest the doctrine which they had gotten with long study should be trodden in the dust of oblivion: I of mine own part which desire not the acquaintance & familiarity of the emperor, neither covet arrogantly to give the world a taste of my doctrine, have determined with myself simply without the glorious & painted show of Rhetoric to publish abroad the bertues of the Emperor. For if that I should pass them over with silence, being as they are both noble & fruitful, containing many examples for the amendment of life, I should in my opinion injury not a little the posterity in time to come. first of all though he was borne & brought up in the very palace of the emperor, yet was he nothing given for 
Discretion. sobriety. Hardiness.  all the trade of life unto light & idle behaviour: but so wise & discrete, that he seemed unto such as had conference with him, to be a man of great experience. Again he was a man of such hardiness & sufferance, both inwardly in mind and outwardly in body, that he could endure with great patience the pinching 
Fasting.  cold of winter, and the parching heat of summer. He was wont often to fast, but specially on the wensdayes & fridays, this did he to the end he might lively express the Christian trade of living. 
Devotion. Singing of Psalms. Memory. Knowledge. study.  His palace & court seemed no other then a religious house. For at the dauning of the day his manner was to sing hymns and psalms interchangeably together with his listers. He was able to repeat holy scriptures out of the book, he reasoned of them with the bishops, as if he had been a priest of great continuance, he was more earnest & far more diligent in gathering together the books of holy scripture, & the works of the ancient fathers, then me read of old of Ptolomaus Philadelphus. 
Patience. Courtesy. Clemency.  Furthermore he excelled all men in patience, courtesy & clemency. The Emperor julian for all he professed the study of philosophy, yet could he not put up the hatred of such as reviled him at Antioch, but punished extremely one of them whose name was Theodorus: as for Theodosius, he laid aside the subtleties & quirks of Aristotle, & practised daily in life the profession and study of 
Good life.  true philosophy. He learned to bridle anger: to take grief and sorrow patiently: to revenge him of none that did him injury, nay there is not the man that ever saw him angry. When that one of his familiars had demanded of him, why he never executed any that had done him injury, his answer was: I would to God it say in me to revive them that be dead. Unto an other that demanded of him the like, he said: It is no hard matter to bereave a man of his life, but when he is gone, there 
Mercy.  is no man be he never so sorry for him, that can restore him to life again, save God alone. He was always of the mind, that if any committed treason, he would not suffer him to go as far as the gates of the city towards the place of execution, but of his clemency he called him back again. The same man again, when he published spectacles on a certain time at Constantinople, which the bickering and fight of beasts in compass of the theatre, and the people shouted unto him requiring that one of the strongest men should be turned unto the savage beast which ranged about, his answer was in this sort: Do not you know that we can not away with cruel spectacles? When the 
Humanity.  people heard this, they learned thenceforth to refrain from cruel shows. Moreover he was so religious, that he honoured all the priests of God, but specially such as he knew did excel in godlenesse. 
Religion.  The report goeth, that he made search for the sackcloth which the bishop of Chebrun wore that died at Constantinople, and being found, they say he more it how homely soever it was, thinking verily to get unto himself thereby some of the dead man's holiness. As he soleminzed on a certain tempestuous and stormy time of the year, (the people requiring the same) the usual and wont spectacles and shows in the place called Circus, environed with a wall and galleries round about, when the room was full of people, and the tempest waxed sore, there fell upon them suddenly a great cloud of snow, than the Emperor renealed unto the world what affection and 
Zeal and fear of God  zeal he bore towards God: he willed the bedells in his name to say thus unto the people: It is far better for us to lay aside these sows and pastime, and with one voice to fall a praying unto God that he will deliver us out of this present storm. The words were no sooner spoken, but all jointly fell down to the ground, and poured out earnest & zealous prayers unto God, so the the whole city 
Humility.  was become like one church. The Emperor himself in the midst of the assembly, arrayed in common & usual attire, began the hymns, neither failed he of his purpose. For the wether became fair, again the great dearth and scarcity was turned by the goodness of God into plenty and abundance of all things. If wars at any time were proclaimed, he followed the example of David, he 
Prospetitie & good success for well doing.  made God his refuge, persuading himself for certain that God ruled and governed all battles: and by the means of prayer, he obtained ever a prosperous success.   

CAP. XXIII.  
Of john, who after the disease of the Emperor Honorius played the tyrant at Rome, & how God delivered him through the prayers of Theodosius into the hands of the Roman soldiers.  
OCcasion is presently ministered to discourse how Theodosius being aided from above, foiled the rebel and tyrant john, immediately after the Persian battle & the disease of Honoritu, in the consulship of Asclepiodotus & Marianus, the 15. of August. In mine opinion the acts of those days are worthy the writig, & such they are as of right should be recorded to the knowledge of the posterity in time to come. For the like things which happened unto the Hebrews under Moses as they passed through the red sea, new befell unto the emperors captains being set against the tyrant, the which I mind briefly to run over, leaving the large discourse because it requireth a several volume unto others. Although Theodosius knew that Honorius the Emperor had departed this life, yet concealed he his death from others, so that an other devise which hereafter shallbe spoken of, begutled many therein. He sent privily a soldier unto Salonae a city of Dalmatia, to give warnig that if any novelty were attempted in the west parts of the world, there should be such preparatiò as might quickly suppress the author's thereof. When he had brought that about, he opened unto all men the death of his uncle. In the mean while Johannes one of the emperors chief secretaries, being not of settled disposition to bear the sail & banner of prosperity, challenged the empire, & sent embassabours unto the emperor Theodosius, requiring him to proclaim him emperor. Theodosius took his legates, laid them in hold, & sent unto john Ardaburius the captain, who of late had behaved himself valiantly in the battle against the Persians, he coming to Salonae, sailed into Aquileia, whence (as it is thought) he took a wrong course. the chance was as followeth. Being in the surging waves of the main sea, the wind blewe against him, & brought him ere he was ware into the tyrant's claws. The tyrant laying hand on him was now in good hope the Theodosius would be brought of necessity (if he tendered the life of his captain Ardaburius) to create & proclaim him Emperor. when these things came to light, both Theodosius himself & his army also, which marched forwards against the rebel, were wonderful sorry lest Ardaburius should take any harm at the tyrant's hands. Aspar also the son of Ardaburius seeing both his father taken captive, & also hearing for certainty that an infinite power of Barbarians went to aid the rebel, knew not what to do, he was at his wits end. To be short the prayers of the godly Emperor then also proved themselves again to be very effectual. for an Angel of God in the form of a shepherd guided Aspar on his journey, & led his army by a lake adjoining unto Ravenna (for there it was that the tyrant kept captain Ardaburius in hold) which way as fame goeth, there was never man that found passage. But God opened a way unto Aspar where as it is thought others could not go. He led then his army through the lake, which then as it fell out was dried up by the handy work of God: he rushed in at the gates of the city which lay wide open, & dispatched the tyrant. At what time the most godly Emperor understanding of the tyrant's death, as he celebrated those shows and spectacles in Circus, made manifest his singular zeal & piety godwards, for thus he spoke unto the people. Let us give over this vain pastime and pleasure: let us rather repair unto the church and serve God devoutly, pouring unto God zealous prayers, & yielding unto him hearty thanks, who with his own hand hath bereaved the tyrant of his life. He had no sooner made an end of speaking, but there gave over their spectacles and shows: they set all at nought: they passed throughout the theatre sounding out thanks giving with one voice together with the Emperor: they went strait to the church, and spent there the whole day, so that all the city seemed to be as one church.   

CAP. XXIIII. How Theodosius the Emperor after the execution of john the tyrant, proclaimed Valentinianus (the son of Constantius and Placidia the Aunt of Theodosius) Emperor at Rome.  
WHen the tyrant was dispatched out of the way, Theodosius began to consider with himself whom he should proclaim Emperor of the west parts of the world. He had to his kinsman one Valentinianus a very young gentleman, begotten on Placidia his aunt, for she was the daughter of Theodosius Magnus the Emperor, and sister to Arcadius and Honorius the Emperors. Constantius that was made Emperor by Honorius, and governed the empire with him a very short space (for he died immediately) was the father of Valentinianus. Theodosius made this his cousin Caesar, sent him into the west, and put his mother Placidia in trust with the imperial affairs. Afterwards when he determined to go himself into Italy for to proclaim his Cousin Emperor, and in his own person to counsel the Italians that they should not lightly give ear unto tyrants and rebels, he came as far as Thessalonica, and there he was hindered with sickness, so that he could go no further. Therefore he sent the imperial sceptre unto his Cousin by Helion the Senator, and returned himself back again to Constantinople. But of these things thus much shall suffice.   

CAP. XXV. Of Articus bishop of Constantinople, & how he governed the churches. Also how he caused that the name of john Chrysostom should be canonised among the saints of that church.  
ATticus the bishop was a great furtherer of the ecclesiastical affairs, for he governed with great wisdom, and exhorted the people diligently with heavenly doctrine to virtuous and godly living. When he saw the church divided, and that the johannits used their private meetings and conventicles, he commanded that the memorial of john should be solemnized at service time as the manner is of other Bishops that are diseased. for by that means he hoped verily it would come to pass that many of them would return unto the Church. He was so bountiful and liberal that he provided not only for the poverty of his own Church, but also sent money unto the next Churches for to supply the want of the needy. for he sent unto Calliopius minister of the Church of Nice three hundredth pieces of gold and withal letters containing this form. Aiticus unto Calliopius sendeth greeting in the lord I am given to understand that there is an 
Atticus b. of Constantino i'll unto Calliopius minister of Nice.  infinite number in your city ready to perish with famine & stand in need of the alms & charity of godly & weldisposed persons. Where I writ an infinite number, I mean a great multitude, the certain number whereof I do not readily know. Therefore seeing I received money of him which bestoweth abundance and plenty of riches upon them which use it a right: seeing also daily experience teacheth us that some do want to the end that such as be wealthy & minister not unto them, may thoroughly be tried: my will is (well-beloved brother) that thou receive from me these three hundredth pieces of gold, and distribute them at thy discretion among the poor people of thy parish, see that thou deal the same not among such as respect only the belly, & make a living or trade throughout their life time of begging, but among such as are ashamed to beg. Neither would I have thee herein to respect any opinion or sect whatsoever, neither to prejudice them which practise in doctrine a contrary faith unto us, but only to have consideration of this, that thou relieve them which hunger & thirst & have not wherewithal to help themselves. Thus was he careful of the poverty of such as dwelled from him in far & foreign countries. Again when he understood that such as severed themselves from the novatians 
Atticus endeavoured to bring the novatians from Idolatry.  about the keeping of Easter, had translated the corpse of Sabbatius out of the Isle Rhodos (for there he died in exile) buried it solemnly and prayed upon his tomb: he sent certain thither in the night time, charging them to remove the corpse of Sabbatius & bury it in an other sepulchre. such as used to frequent the place when they saw the grave digged up, ceased thenceforth to honour the tomb of Sabbatius. The same Atticus did pass in assigning of proper names to things. for the road in the bosom of Pontus Euxinus which of old was called poison, he called Medicen, lest he should there raise an assembly & appoint thereunto a place called after a foul name. Moreover he termed a piece of the suburbs of Constantinople, Argyrople upon such an occasion as followeth. Chrysople is a road in the head of the sea Bosphorus. Many ancient writers make mention thereof, namely Strabo, Nicolaus Damascenus & the famous writer Xenophon, who both in the sixth book of Cyrus' expedition & in the first of the famous acts of the Grecians remembreth the said town, that Alcibiades wall led it about & how there is a place therein assigned for the payment of tithe & tribute. for such as lose out of the main sea & arrive at the place do use there to pay tithe. Wherefore Atticus seeing the place over against him had so worthy a name, procured this road thenceforth to be called Argyrople. As soon as he spoke the word, the name was immediately changed. Again when as some men said unto him the the novatians should not have their conventicles & assemblies which in the walls of the city, what do ye not remember (saith he) what troubles & vexations they endured, when we were tossed with the grievous storm of persecution in the reign of Constantius & Valens, & how that at sundry other times they testified together with us the true faith which we maintain? Moreover for all they were of old divided from the church, yet attempted they to establish no novelty as touching the faith. Again this Atticus being at Nice about the ordaining of a bishop, & seeing there Asclepiades a Novatian bishop who was a very old man, he asked of him how many years he had been a Bishop? when the other had answered fifty years: thou art truly a happy man (saith he) in that God granted thee to enjoy so worthy a function, so long a time. he said again unto Asclepiades: verily I do commend Novatus, but I allow not of the novatians. Asclepiades marveling what he should mean in so saying, replied: how so O bishop? Atticus made answer: I do commend him (saith he) for refusing to communicate with such as had sacrificed to Idols, for I would have done no less myself. But I like not of the novatians, because they exclude from the communion such as of the laity have lightly offended. Asclepiades replied again unto these things: besides the sin of sacrificing unto Idols there are (as holy Scriptures do witness) many other sins unto death: for the which you deprive only the clergy & we the laity of the communion, referring unto God alone the power of remitting their sin. The same Atticus had the foreknowledge of his death. for taking his leave of Nice he said unto Calliopius the minister of that Church: make haste to Constantinople before Autumn that thou mayst again see me alive, for if thou linger & make delays thou shalt see me no more in this world. In uttering these words he hit the truth on the head, for he departed this life the one and twentieth year of his consecration, the tenth of October, in the eleventh Consulship of Theodosius, and the first of Valentinianus Caesar. Theodosius the Emperor returning from Thessalonica came short to his funeral, for Atticus was buried the day before the coming of the Emperor into Constantinople. Shortly after, the creation of Valentinianus the younger was proclaimed, to wit the three and twentieth day of the same month.   

CAP. XXVI.  
Of Sisinius the successor of Atticus in the bishopric of Constantinople.  
AFter the disease of Atticus there was great contention in the Church of Constantinople about the election of a Bishop. for some would have Philip a minister, some other Proclus who also was a minister preferred to the room: but all the people with uniform consent desired Sisinius. He was like wise a priest, not of any of the Churches within the walls of Constantinople, but of Elae a Church in the suburbs over against the city, where all the people of Constantinople are wont to celebrate the feast of our saviours ascension. All the laity laboured by all means to have him to their Bishop, partly because he was counted a very godly man, & partly also for that he endeavoured to relieve the poor beyond the reach of his substance. To be short the laity got the upper hand and Sisinius was consecrated the eight and twentieth of February in the twelse Consulship of Theodosius, and the second of Valentinianus Augustus the younger. Philip the minister seeing that Sisinius was preferred before him, stomached the matter wonderfully and inveighed bitterly against his consecration in the work which he wrote and entitled the Christian history. While he inveigheth against Sisinius that was consecrated, against the Bishops who were consecrators, and especially against the laity who were electors, he wrote such things as I am loath to report, for I can not choose but blame him greatly that ever he durst be so bold to lay down so rash and unadvised reasons. yet in my opinion it will not be amiss presently to say somewhat of him.   

CAP. XXVII.  
Of Philip a Priest, bred and brought up in Sida.  
PHilip of whom we spoke before was borne at Sida a city in Pamphilia, where also Trophilus the Sophist had his original, of whom Philip boasted not a little that he was his kinsman. This Philip being a Deacon and of great familiarity with john, the Bishop was as it were driven to bestow great labour and diligence in the study of good learning, so that he wrote many books of diverse sorts. his style was asiaticall, proud, and lofty, and to the end he might confute the works of luhan the Emperor, he compiled a volume and entitled it The Christian history, the which he divided into six and thirty books, every book hath sundry tomes, the number of all mounteth very nigh to a thousand, the argument prefixed to every one is in manner as big as the tome itself. this work he entitled not the Ecclesiastical but the Christian history, where he patched together many matters for to let the world understand that he was seen in Philosophy. Wherefore he allegeth very oft precepts and rules of Geometry, Astronomy, Arithmetic & Music. Moreover he describeth Isles, mountains, trees, with other things of small importance, so that it grew to a huge volume full of bombast and vain ostentation. In my simple judgement it is a work that is profitable neither for the learned neither the unlearned. For the learned will condemn the often repetition of the same words which is rife throughout the book: the unlearned have not the capacity to comprehend the insolent style and affected sentences of his arrogant mind. but let every one judge of his own doings as he shall think good. I dare affirm that the order he followed in laying down of the times is both confuse & far from good order. for when he had run over the reign of Theodosius, back again he gets him to discourse of Athanasius the Bishop's times. the which I note to be his usual manner. but of Philip so far. Now to the history of Sisinius tyme.   

CAP. XXVIII.  
How that Sisinius made Proclus Bishop of Cyzicum, whom the Cyziceni would not receive.  
AFter the disease of the Bishop of Cyzicum, Sisinius appointed Proclus to be their Bishop. The citizens understanding of his coming prevented him and chose Dalmatius a religious man to govern the bishopric. This they did neglecting the law & canon which commandeth that no Bishop be appointed and ordained without the consent and authority of the Bishop of Constantinople. They made no account of that canon because it commanded namely (as they thought) that the said authority should be given unto Atticus alone. Wherefore Proclus being not admitted to execute the function of a bishop in the Church where he was ordained, continued at Constantinople, where he occupied himself in preaching, and purchased unto him self thereby great fame and commendation. but of him I shall have occasion of speak more hereafter. Sisinius had scarce been Bishop two years when he died, it was in the Consulship of Hierius and Ardaburius, the four and twentieth of Decembre. He was a man highly commended for temperancy, for godly and virtuous life, and to be short for his liberality bestowed upon the poor. He was a man both gentle and familiar, plain without fraud or guile, and therefore he never molested any in his life. he was a great enemy to busy bodies and to quarrelers, and therefore taken of many for a coward.   

CAP. XXIX.  
After the disease of Sisinius Bishop of Constantinople Nestorius was sent for to Antioch for to enjoy the bishopric, who immediately revealed himself what kind of man he was.  
IT seemed good unto the Emperor after the disease of Sisinius because ofdivers vain glorious persons to choose none of that Church to be bishop (though many made suit for Philip, and many again for Proclus) but determined with himself to send for a stranger out of Antioch. there was in those days there a man whose name was Nestorius, by birth he was a German, a loud voice he had and an eloquent tongue, and therefore as it was thought a fit man to preach unto the people. They put their heads together, they sent for Nestorius and brought him from Antioch to Constantinople three months after: who though his temperance was highly commended of many, yet the wisest sort and sagest people perceived well enough his other conditions when he first began to preach. for immediately after his stalling in the bishop's sea the tenth day of April & the Consulship of Felix and Taurus, he gave forth in the hearing of all the people such a saying as followeth, at the pronouncing of his oration before the Emperor: Restore thou unto me O Emperor the earth weeded & purged of heretics, and I will render heaven unto thee: aid thou me in foiling of the heretics and I will assist thee in the overthrowing of the Persians. Although such as detested the heretics took these words in good part: yet such as by his outward behaviour gathered the inward disposition of his mind, could not choose but espy his haughty stomach, his hasty & running brain, his foolish feeding on vain glory, specially seeing that by and by he bolted out such rash & unadvised sayings. Nay we may say (as the common proverb goeth) that the city had not drunk before he began to blow the smoke and the burning flame of persecution. for the fift day after he was chosen bishop, when he determined with himself to overthrow the church of the Arians where they had their service privily and by stealth, he so troubled and disquieted their minds that when they saw their Church must needs down, they put to their own hands & fired it themselves, the which fire fell upon the next houses and burned them to ashes, so that there was much ado in the city, and the Arians rose up to revenge them of their enemies. But God the defender and conserver of the city suffered not that pestilent infection of rancour & malice to run any further. from that time forth not only the heretics but such as were of his own faith and opinion called Nestorius a firebrand. Neither rested he with this but destroyed as much as in him lay the whole city while he went about to mischief the heretics. Again he fell a molesting of the novatians only because Paulus their bishop was famous and much spoken of for his zeal and godliness. but the Emperor bridled and withstood his enterprise with sharp admonitions & nipping words. I think it best to run over with silence the vexations and injuries he did unto such as celebrated the feast of Easter the foureteeneth day of the month throughout Asia, Lydia and Caria, and how many were cast away in the sedition which he raised at Miletum and Sardis. But as for the plague and punishment he suffered partly for the aforesaid causes, and partly also for his malapert tongue, I will lay it down in an other place.   

CAP. XXX.  
How that in the reign of Theodosius the younger the Burgonions received the faith in Christ.  
Now am I about to declare a worthy history which happened at that time. there is a certain barbarous nation inhabiting beyond the river Rheyne whom we commonly do call Burgonions. these people lead a life far from magistracy & government of the common weal, for they are all carpenters and thereby get their living. The people called Hunni breaking often times into their regions, have destroyed their country and dispatched very many at sundry times out of the way. Wherefore they determine which themselves not to fly for refuge and succour unto any mortal man or living creature, but to yield themselves wholly unto some god or other. And when they called to mind that the God of the Romans never sailed such as feared his name and put their affiance in him, jointly with one heart and mind they turned themselves to embrace the faith in Christ: they took their voyage into a certain city of France, and there they require of the Bishop to baptise them in the Christian faith. The Bishop having enjoined them to fast seven days, and instructed them in the principles of Christian profession, did baptise them the eight day following and bid them farewell. They put on valtant courage and went on boldly to encounter with the tyrants, neither was their hope frustrate neither did it fail them in the end. For the Burgonians (when Vptarus King of the Hunni crommed himself with vittaills on a certain night until he burst in the middle) set upon the Hunni now wanting a head and captain, few of them against many of the other, to wit three thousand against ten thousand, they fought valiantly & got the victory. From that time forth the said nation was a zealous maintainer of the Christian faith. About that time Barbas the Arian Bishop died, it was the thirteenth Consulship of Theodosius. the third of Valentinianus, and the four and twentieth of lune, in whose room Sabbatius succeeded. So far of these things.   

CAP. XXXI.  
How Nestorius vexed the Macedonians.  
Nestorius' insomuch he practised many things prejudicial unto the quiet state of the church, procured unto himself great hatred even as the end of his doings proved sufficiently unto us. Antonius' Bishop of Germa a city in Hellespontus, feeding the humour and cruelty of Nestorius in the rooting out of heretics, began to vex the Macedonians out of all measure, and for to clear himself he feigned that the patriarch to wit, the Bishop of Constantinople had commanded him the same. Wherefore the Macedonians although they suffered for a while griefs and vexations, yet seeing that Antony kept no mean but exceeded in cruelty, they could no longer bear the weight of so intolerable a burden of injuries, but in the mad fury of their mind preferring the rash motion of revengement before all right and reason, procured the death of Antony to be done by such men as they had sent for to work the feat. This heinous offence which the Macedonians committed was an occasion to kindle and set on fire the cruelty of Nestorius. for he persuaded the Emperor to deprive them of their Churches. Wherefore the Macedonians were put by one church which lay without the old walls of Constantinople. by an other at Cyzicum, besides many others throughout Hellespontus, so that many of them returned into the Church and embraced the faith of one substance.   

CAP. XXXII.  
Of Anastasius the Priest who was the occasion that Nestorius fell into such extreme impiety.  
COmmonly we say that such as are given to drunkenness are never to seek for the cup, and busy bodies never want woe: Nestorius who endeavoured with might and main to bereave others of their Churches was by chance thrust out of the Church himself, the occasion was as followeth. Anastasius the priest who came with him thither from Antioch: kept him 
Anastasius.  always company: was highly esteemed of him and his chief counsellor in all his affairs, taught on a certain time in the Church that none ought to call Marie, the mother of God, because that she was but a woman and that God could not be borne of a woman. These words of his disquieted out of measure the minds both of clergy and laity. for they had learned of old that Christ was true God and not to be severed because of the mystery of his incarnation, as man alone from his divinity, and that according unto the mind of the Apostle where he saith: Although we 
2. Corinth. 5.  have known Christ after the flesh, yet now do we know him so no more. Wherefore for this cause let us cease to reason any longer of Christ, but let us endeavour to attain unto his perfection. When as schism and contention was hereof risen (as I said before) in the Church, Nestorius going about to confirm the opinion of Anastasius (for he would in no wise have him whom he made so much of to be rebuked as one that had uttered blasphemies against Christ) discoursed very oft of that matter as he preached in the Church: laid down very contentiously certain positions and condemned utterly the clause that signified the bearing of god. And because that divers men to a divers end & purpose disputed of this question, the church was divided & the members parted asunder. for much like blind folded persons & men brawling and fight in the dark they were carried here and there, now they affirmed this, anon they said that, and look what they avouched a little before, the same they denied immediately after. Many thought that Nestorius was of the opinion that Christ was but only man and that he went about to revive and to raise up a fresh the heresy of Paulus Samosatenus and of Photinus. there was so much ado about this matter that the summoning of a general council seemed needful for the deriding of the controversy & the appeasing of the people. I of mine own part by perusing the works of Nestorius, do find the man ignorant and altogether unlearned, I speak this from the heart and unfeignedly. far it is not of hatred I own him that I fall a ripping of his crimes and infamy, neither have I determined by flattery and feeding of some men's humours to report less of him then I found true. Nestorius' in mine opinion followeth neither Paulus Samosatenus, neither Photinus, neither thinketh he that our 
The opinion of Nestorius the heretic.  Lord jesus Christ is only man: but only avoideth this clause the mother or bearing of God as a sraying ghost. This befell unto him for his palpable error and ignorance. for though of nature he had a smooth and an eloquent tongue and therefore was thought learned, yet to say the truth he was altogether unlearned. Moreover he disdained to peruse the works of the ancient fathers. he so vaimted himself with his rolling congue and eloquent speech, that in manner he contemned the old writers and preferred himself before them all. Again he was ignorant of that which was 
1. joh. 4.  written in the old copies of S. john's Catholic epistle: every spirit which divideth jesus is not of God. As many as went about to sever the divinity from the humanity of Christ, sticked not to raze and blot this sentence out of the ancient copies. Wherefore the old writers signified no less than that certain men had corrupted that epistle, to the end they might divide the humanity of Christ from the divinity of God. his manhood is joined with the godhead, neither are they two but one, in which sense the ancient writers were not afraid to call Marie, the mother of god, Even so wrote Eusebius Pamphilus in his third book of the life of Constantine. God among us was 
Euseb. lib. 3. de vit. Const.  borne on earth for oursakes, & the place of his nativity is called of the Hebrews after a proper name Bethleem. Wherefore Helen the most holy Empress hath set forth the travailing of the mother of God with goodly ornaments, & bedecked that hollow rock with sundry notable monuments. Origen hath written no less in the first come of his commentaries upon the epistle of S. Paul unto the Romans, where he discourseth at large of this matter, and allegeth the cause why Marie was called the mother of God. Therefore Nestorius seemeth never to have read the wor●ss of the ancient fathers, and therefore he inveighed only (as I said before) against this clause the mother of God. For he saith not that Christ is only man as Photinus and Paulus Samosatenus affirmed: neither taketh he away the subsistency of the son of God but confesseth every where that he hath his being and that he is in the trinity: neither denieth he his essence as Photinus and Samosatenus did (so did also the Manichees and Montanists) as it appeareth by the sermous which he published unto the world. But though I find that Nestorius was of that opinion, partly by his books which I have perused, and partly by the report of his familiar friends, yet his foolish and fond doctrine disquieted not a little the whole world.   

CAP. XXXIII.  
Of a heinous offence committed by certain fugitine servants at the altar of the great Church, & of the former council summoned at Ephesus for the hearing of Nestorius' opinion.  
WHen these things were done in such fort as I said before, a certain heinous offence was committed in the open church and face of the whole people. for some noble man's servants, by birth Barbarians, when they had tasted of their Lord & masters extreme truelty and could not patiently away with the rigour thereof, ran for refuge unto the Church, and got them unto the altar with sword hanging by their sides. being requested to departed they would not in any wise but disturbed and hindered divine service. Moreover for the spare of many days they held their naked sword in their hands ready to dispatch whosoever came unto them. Wherefore when they had killed one of the Priests and wounded an other, in the end they slew themselves: with the sight hereof one of them that were present said that the profanation of the Church prognosticated some calamity to ensue, and repeated two iambic verses out of some old Poet to justify his saying.  
Men see full oft such signs before and wonders eke:  
When heinous crimes the holy Church to stain doth seek.  
Neither was he in a wrong box that uttered these iambics, for it prognosticated as it seemed unto us division to rise among the people, and deprivation of him that was ringleader of the whole mischief. 
Cap. 34 in the Greek. The council of Ephesus. Anno Dom. 435.  Shortly after the emperor gave forth his commandment that the bishops out of all places should meet at Ephesus, where they came together, whither also Nestorius took his voyage immediately after Easter holy days together with a great multitude of people, where he found the bishops assembled. but Cyrillus bishop of Alexandria came thither in a while after, it was about Whitsuntide. The fift day after Pentecost Iwe●alis' Bishop of jerusalem was come. But while john bishop of Antioch lingered by the way, the Bishops which were already come thither called the matter into controversy. Cyrillus bishop of Alexandria to the end he might molest Nestorius (for he thought very ill of him) used certain preambles of disputation. When many confirmed 
Nestorius denieth Christ to be God.  that Christ was God, Nestorius pleaded for himself: I verily (saith he) will not call him god who grew to man's state by two months and three months and so forth, therefore I wash my hands from your blood, and from henceforth I will no more come into your company. Immediately after he had spoken this he went aside & joined himself with the Bishops which held with his opinion. so that the bishops then present were divided into two parts. such as of the council held with Cyrillus, called Nestorius before them, he came not but answered that he would differr the hearing of his cause until the coming of john bishop of Antioch. Wherefore Cyrillus together with the other Bishops of the council after they had read over the Sermons of Nestorius the which he had preached unto the people and gathered out of them that in good earnest he had uttered open blasphemies against the son of God, deposed him of his bishopric. This being done the Bishops which held with Nestorius assembled together severally by themselves and deposed Cyrillus and Memnon Bishop of Ephesus. Shortly after john Bishop of Antioch was come, who understanding of all circumstances, blamed Cyrillus greatly, as the author of all that stir, and because that upon a head, he had so soon deposed Nestorius. Cyrillus taking Iwenalis' on his side for to revenge him of john, deposed him also. When the contention grew to be very trouble some, when also Nestorius perceived that the poisoned infection of discord was scattered far and nigh among the common sort of people, he as it were recanting his folly called Marie, the mother of God, his words were these: Let Marie be called the mother of God, and I pray you conceive no longer displeasure. But no man thought that he spoke this and repent from the heart, therefore as yet he dwelleth in Oasis, both deposed of his bishopric and banished his country. Thus was the council of Ephesus at that time broken up, it was in the Consulship of Bassus and Antiochus the eight and twentieth of june. john Bishop of Antioch after his return unto his proper seae, called many Bishops together and deposed Cyrillus who now was gone to Alexandria. Shortly after for all that, they laid aside all spite, grudge and enmity, they became friends and restored each to other their bishoprics again. After the deposition of Nestorius, there rose a great schism in the Church of Constantinople, for the vain and foolish doctrine of Nestorius parted the people asunder. All the Elergie with uniform consent accursed him openly, for so we Christians do call the sentence which we pronounce against the author of blasphemy, whereby we mind to make it so manifest unto the world as if it were engraven in a table, and nailed to an open post.   

CAP. XXXIIII. 
Cap. 35. in the greek.   
How that after the deposition of Nestorius, Maximianus was chosen Bishop of Constantinople.  
AT Constantinople there rose an other schism about the election of a Bishop. for some 
Anno Dom. 435.  would have Philip (of whom I spoke a little before) some other would have Proclus chosen bishop. Proclus verily had prevailed had not some of great authority been his back friends: and signified plainly that the canon of the Church forbade any should be nominated Bishop of one city and translated to an other. the which saying being alleged was of such force that the people were therewith appeased and satisfied. Wherefore three months after the deposition of Nestorius, Maximianus was chosen Bishop, a man he was which led a monastical life, by degree a Priest, one that of late had purchased unto himself a good name and was thought to be a godly man, because he had builded upon his own costs and charges the sepulchres and tombs where godly men should be interred. he was a man altogether unlearned, who determined with himself to lead a quiet life void of all care and molestation.   

CAP. XXXV. 
Cap. 36. in the Greek.   
Socrates proveth that it is not forbid but that there may be a translation of Bishops from one see to an other.  
INsomuch that some by reason of the Ecclesiastical Canon which they allendged for them selves have inhibited Proclus entitled Bishop of Cyzicum from being placed in the Bishop's see of Constantinople, I thought good presently to say somewhat thereof. such as took upon them to justify that saying, in mine opinion did not report the truth: but either of envy against Proclus forged such a decree or of wilful ignorance considered not then of the canons and other constitutions oftentimes established for the profit and commodity of the Church of God. for Eusebius Pamphilus in the sixth book of his Ecclesiastical history reporteth that one Alexander Bishop of some city in Cappadocia, taking his voyage towards jerusalem, was of the citizens of jerusalem caused to tarry and stalled Bishop in the room of Narcissus, where he continued unto the end of his life. It was an indifferent matter of old time among the ancient fathers as oft as the Ecclesiastical affairs so constrained to translate bishops from one see unto an other. If it be any thing available to annect the canon decreed in this behalf unto this our present history, let us see how shameless these men were who therefore thrust Proclus besides the bishopric of Constantinople, and how untruly they reported of the canon, for it is read as followeth. If any Bishop 
A canon of the Church.  be assigned to govern any Church whatsoever, & goeth not thither, the fault being not in himself but either that the people repelled him, or some other necessary cause do stay him: unto him be it lawful to enjoy the honour & the priestly function, so that he be not troublesome unto the Church whereof he is appointed Bishop, but approve whatsoever the provincial council shall determine of the matter called in controversy. These be the words of the Canon. But that it may appear more evidently that many Bishops were translated from one city unto an other upon necessary and urgent causes, I will here lay down the names of such as were removed. Perigenes being chosen bishop of Patras in Achaia and refused by the citizens of that place, was by 
Perigenes.  the commandment of the Bishop of Rome placed in the Metropolitan seae of Corinth to succeed 
Gregory Nazianzene.  the late diseased, where he continued all the rest of his life. Gregory Nazianzene was first bishop of Sasimum a city in Cappadocia, next of Nazianzum, afterwards of Constantinople, last of all he went back again to Nazianzum. Meletius was chosen Bishop of Sebastia in Armenia, 
Meletius. Dositheus. Berentius.  but afterwards removed to Antioch. Dositheus Bishop of Seleucia was by Alexander Bishop of Antioch, translated unto Tarsus in Cilicia. Berentius Bishop of Arcae in Phoenicia was brought thence into Tyrus. john was sent from Gordus a city of Lydia to govern the bishopric of Proconesus. 
john. Palladius. Alexander. Theophilus. Polycarpus. Hierophilus. Optimus. Silvanus.  Palladius was translated from Helenopolis to Aspunis: Alexander from Helenopolis unto Adrian: Theophilus from Apamea in Asia to Eudoxopolis, which of old was called Salabria: Polycarpus from Sexantapristae a city in Mysia, unto Nicopolis in Thracia: Hierophilus hilus from Trapezupolis in Phrygia unto Plotinopolis in Thracia: Optimus from Andagamia in Phrygia, unto Antioch in Pisidia: and Silvanus' bishop of Philippopolis in Thracia was translated unto Troas. but these many shall suffice in steed of many others who were translated from their proper seas unto other bishoprics.   

CAP. XXXVI. 
Cap. 37. in the Greek.   
Of Silvanus who being Bishop of Philippopolis was removed to Troas.  
Now I think it not amiss to write a few lines of Silvanus whom we said a little before to have been translated from the bishopric of Philippopolis in Thracia unto Troas. This Silvanus first studied Rhetoric in the school of Troilus the Sophist: who though he was an earnest embracer of Christian religion and exercised the monastical trade of living, yet wore he still the philosophical habit. In process of time Atticus the Bishop sent for him and made him Bishop of Philippopolis. who having continued in Thracia the space of three years when he could no longer away with the pinching cold of that country (for he had a thin and a weak body) he requested Atticus to substitute an other Bishop in his room, protesting that he left Thracia for no other cause but only to avoid the extreme cold. Silvanus then having procured an other bishop to succeed him, remained at Constantinople and exercised continually the monastical trade and discipline. he was so far from pride and haughtiness of stomach that often times in the thick assemblies and solemn meetings of the citizens he wore scandals and buskins of twisted hay Shortly after the Bishop of Troas departed this life, and immediately the people Troes came to Constantinople for to seek a Bishop. Atticus musing with himself whom he might prefer to the room, Silvanus by chance came by: as soon as Atticus espied him, he ceased to bethink himself and turned unto Silvanus with these words: thou mayst no longer excuse thyself but of necessity thou must take upon thee the government of the Church, for in Troas there is no chilling cold, behold God hath provided for the infirmity of thy body a delectable and pleasant soil, make no more ado brother but in haste get thee to Troas. To be short Silvanus went thither. Here I think very well to lay down the miracle which he wrought. A great ship or hulk (for the breadth thereof called plate) being freighted and laden with great pillours & newly made upon the shore or road of Troas, could not be drawn from the land to take sea, no, for all the Pilot together with a great multitude of men drew her with cable ropes she would not move. When they had the space of many days assayed what they could do and nothing prevailed, they thought verily that some devil held the hulk from moving. Wherefore they went unto Silvanus the Bishop and request him to pray in that place, for so they hoped it would come to pass that the ship might be drawn into the sea. but he excused himself very modestly, said that he was a sinner, & told them that he could not help them, that it was the office of a just man. But seeing they were so importunate upon him that they would not be answered, he came to the shore, there he prayed unto God, took the rope by the end and bad the rest do their endeavour. The ship being shaken with a little violence was brought by a little and a little into the main seae. This miracle which Silvanus wrought alured many of that province to embrace with fervent zeal the christian faith. Silvanus also expressed no less in other acts and dealings of his the good motion of his godly mind. When he perceived that the clergy respected nothing but gain in deciding the controversies of their clients, he suffered thence forth none of the clergy to be judge, but took the supplications and requests of suitors: appointed one of the laity whom for certainty he knew to be a just and a godly man: gave him the hearing of their causes and so ended quietly all contentions and quarrels. for the aforesaid causes Silvanus became renowned and famous among all men. Thus far of Silvanus, & though we may seem herein to have digressed, yet have we remembered such things as may tend to the profit & commodity of the reader. But now let us return where we left. When Maximianus was chosen Bishop of Constantinople in the Consulship of Bassus and Antiochus, the church enjoyed peace and quietness.   

CAP. XXXVII.  
Of the jews in Crete how they were deceived, and in the end perceiving their folly, embraced the Christian faith.  
ABout that time many jews inhabiting Crete, received the Christian faith being brought thereunto by such a calamity as followeth. A certain jew being a subtle knave feigned himself to be Moses and said that he came down from heaven for to lead the jews which inhabited that Isle through the seae into the firm and main land: that he was the same who of old did safe conduit Israel through the red seae. For the space of one whole year he did nothing else but wander from one city to the other throughout the Isle, using all means possible to persuade the jews which dwelled there to credit him, and exhorting them to leave all their wealth and substance behind them. for he promised to bring them through the sea dry footed into the land of promise. When that he had bewitched them with such vain and deceitful hope, they left their work and trade of life: they set nought by their wealth and substance: and they gave licence to him that listed for to possess them. When the day appointed of the false jew for the voyage was come, he led them the way, all the rest began to follow after together with women and children. he brought them to a certain mountain which say as it were an elbow into the sea ward and thence he bade them cast themselves into the sea. Wherefore such as first came unto the fall did so, whereof some were crushed tumbling down the hill, some other were drowned in the seae and died immediately, it would have cost many more their lives had not the providence of God provided better for them. For as God would there were nigh them many Christians whereof some were fishermen, and some other merchants, they drew up some which were almost choked up with water & saved their lives who being in this lamentable plight acknowledged their folly: they stayd others from plunging themselves in the waves of the seae, laying before their eyes the death of the jews which lead them the dance. They perceived then the guile, they blamed themselves for being so credulous, they went about to kill the counterfeit Moses. But they could not catch him for he conveyed himself privily from among them. Whereupon diverse men did conjecture that it was a devil, which endeavoured by borrowing the shape of man to destroy the nation, & utterly to root the jews from of the face of the earth. Wherefore that calamity schooled the jews which inhabited Crete, made them for sake judaisme, and cleave unto the Christian faith.   

CAP. XXXVIII. 
Ca 39 in the Greek.   
How the Church of the novatians was set on fire.  
SHortly after Paulus the Novatian bishop although aforetime counted a very godly man, yet 
Anno Dom. 437.  then specially it fell out that men conceived a far better opinion of his piety than ever they did before. At Constantinople there happened such a fire the like whereof was not remembered before. For the greater part of the city was consumed to asses, the famous graynard, the market house called Achilleus were quite burned. Last of all the fire crept into the Novatian church which adjoined unto the sign of the Storck. Wherefore Paulus as soon as he perceived the church to be in great danger, fell prostrate before the Altar, referred unto God in his prayer the preservation of the church, neither ceased he to inculcate as well the remembrance of the city as of the church. God as it proved in the end gave ear unto his prayers. For all the fire flashed into the church both by door and by window, yet was there no harm done: nay though the building round about was on fire, though the church was environed with burning flames by the power of God the church was preserved and overcame the fury & rage of the fire. It was not quenched the space of two days & two night, s the city burned all that while, In the end though many parts of the city were utterly come to nought, yet the church (as I said before) escaped that lamentable overthrow. And that which was more to be wondered at, no sign of the smoke, no scorching of the flame, no parching of the heat could be seen upon the timber, beams, or walls. This came to pass the seventeenth of August in the fourteenth Consulship of Theodosius and the first of Maximus. The novatians since that time do yearly keep holiday the seaventeeneth of August in remembrance that their church was then miraculously preserved from fire, at what time they render unto God hearty thanks: all men do reverence that church for the miracle, and not only the Christians but also the Ethniks do honour it as an holy place. So far of that.   

CAP. XXXIX. 
Cap. 40. in the Greek.   
How that Proclus succeeded Maximianus in the Bishopric of Constantinople.  
WHen Maximianus had peaceably governed the church the space of two years and five months. He departed this life, in the Consulship of Areobindus & Asparis, the twelve of April. It was the ember week next before Easter and on good friday. At what time Theodosius the Emperor played a very wise part. For lest that tumult & dissension should be raised again in the church, without any further delay, while as yet the corpse of Maximianus was above ground he procured the bishops then present to stall Proclus in the Bishops see. To this end the letters of Celestinus bishop of Rome were brought unto cyril bishop of Alexandria, unto john bishop of Antioch & unto Ruffus' bishop of Thessalonica, certifying them that there was no cause to the contrary but that one either already nominated bishop of some certain city, or stalled in some proper sea might be translated unto an other bishopric. As soon as Proclus then took possession of the bishopric, he solemnized the funeral of Maximianus and interred his corpse.   

CAP. XL.  
Of Proclus Bishop of Constantinople and what kind of man he was.  
Now fit opportunity is offered to say somewhat of Proclus. This Proclus from his youth up was a reader, he frequented the schools and was a great student of Rhetoric. When he came to man's estate he had great familiarity with Atticus, for he was his scribe. Atticus seeing his forwardness in learning & good behaviour in life made him Deacon. But when he was thought worthy the degree of a priest, Sisinius (as I said before) made him Bishop of Cyzicum. But these things were done a good while before. At that time as I say he was chosen Bishop of Constantinople. A man he was of a marvelous good life, for being trained up under Atticus he became an earnest follower of his virtuous steps. As for patient sufferance he far excelled Atticus. Even as Atticus as time and place required could terrify the heretics: so he behaved himself tractable towards all men & persuaded himself that it was far easier for him by fair means to allure unto the Church then by force to compel them unto the faith. He determined to vex no sect whatsoever: but reserved and restored unto the Church that renowned virtue of meekness required in Clergy men. Wherein he imitated the Emperouren Theodosius. For even as it pleased him not to execute the Imperial sword against such as committed heinous crimes and wrought treason: so Proclus made no account at all of such as were of the contrary faith and opinion.   

CAP. XLI. 
Cap. 42. in the greek.   
Of the clemency of Theodosius the Younger.  
THeodosius the Emperor did highly commend Proclus for the aforesaid virtues. For he countervailed in patience the holy pryests of God: he could not away with persecutors, yea to say the truth he passed all the priests of God in modesty and meekness of spirit, even as it is written of Moses in the book of Numbres: Moses was the mildest man upon earth, so may it now be said of Theodosius that he is the mildest man in the world, for which cause God subdued 
Numb. 12.  his enemies unto him without slaughter & bloodshed, even as the victory he got of john the tyrant and the overthrow of the Barbarians did manifestly declare unto the world. For God bestowed such benefits upon this most holy Emperor as he did of old upon the righteous and virtuous livers. Neither truly do I write these things in the way of flattery, but I will hereafter declare unto the world more plainly that they are as true as I report them.   

CAP. XLII.  
What calamity befell unto the Barbarians which aided the tyrant and rebel john.  
AFter the disease of the tyrant, the Barbarians whom he had gathered together to wage battle with the Romans purposed to over run certain dominions that were subject unto the Empire of Rome. The Emperor hearing of this referred unto the wisdom of God after his wont guise the whole matter, he gave himself altogether unto prayer and in the end obtained his desire. It shall not be amiss presently to lay down the miserable ends of the Barbarians. First of all their captain Rugas was slain with a thunderbolt. Next there ensued a 
Rugas slain with a thunderbolt. Pestilence. Fire from heaven.  plague which dispatched the greater part of his soldiers. Neither seemed this a sufficient punishment, but there came fire also from heaven & consumed many of them that remained, the which thing did greatly astonish the Barbarians, not so much because they presumed to take armour against the fierce & valiant Romans as when they saw the Romans assisted by the mighty arm & invincible power of God. At that time Proclus the Bishop repeated some parcel of Ezechiels' prophecy, expounded it in the Church and applied it with singular commendation to have been foreshowed of God and then to have taken place to the wealth of the roman Empire. The prophecy was as followeth: Thou son of man prophecy against Gog the prince of Rhos, Misoch & Thobel. 
Ezech. 38.  I will visit him with pestilence and blood: I will cause stormy rain and halestones, fire and brimstone to fall upon him and all his hosts, yea & upon all that great people that is with him. Thus will I be magnified, thus will I be sanctified and known in the eyes of many nations and they shall know that I am the Lord. For this sermon, Proclus (as I said before) was highly commended.   

CAP. XLIII.  
How the Emperor Valentinianus the younger married Eudoxia the daughter of Theodosius.  
THeodosius the Emperor besides sundry other graces for his singular modesty and mildness had this one benefit which followeth bestowed upon him by the goodness of God. He had a daughter on his wife Eudocia, whose name was Eudoxia. Valentinianus the younger his cousin whom he had made Emperor of the West parts of the world requested he might have her to his wife: Theodosius the Emperor yielded unto his request. And when as they deliberated with themselves and thought upon a place that was situated jump in the midst between Rome and Constantinople where the marriage might be solemnized and agreed that it should be at Thessalonica: Valentinianus wrote unto Theodosius requesting him not to trouble himself any thing at all therein, that he would come to Constantinople. Wherefore after he had set all things in order in the West dominions he took his voyage towards Constantinople for to be married. When all the royal solemnity was accomplished, in hast he returned together with his wife towards 
Anno Dom. 440.  the West. It was in the Consulship of Isidorus & Sinator. Thus had the affairs of Theosius happy and prosperous successes.   

CAP. XLIIII.  
How Proclus Bishop of Constantinople persuaded the Emperor to translate the Corpse of john Chrysostom out of exile and bury it in the Apostles Church.  
SHortly after Proclus the bishop reconciled unto the Church such as had divided themselves because of john's deposition, and with his grave wisdom, and policy he removed out of their minds the offence and displeasure they had conceived. But how he brought that to pass I will now declare. When he had first persuaded the Emperor, he caused the corpse of john bnried at Comanum, to be translated to Constantinople five and thirty years after his deposition and solemnly with great pomp and reverence to be iuterred in the Apostles Church. By this means such as for the affection they bore unto john, raised private and several conventicles, were coupled unto the congregation of the faithful. This was done in the sixteenth Consulship of Theodosius the Emperor, the eight and twentieth of january. Yet I can not choose but marvel greatly, what the occasion might be of so great a spite and hatred owed unto Origen that was dead (for he was excommunicated 
Origin was excommunicated two hundred years after his death.  by Theophilus' Bishop of Alexandria two hundred years after his disease) when as john five and thirty years after his departure was of Proclus received into the company of the faithful. But Proclus was a fair conditioned man in respect of Theophilus. Wise and discreet men do perceive well enough how these things both have fallen out in times past and now also daily do come to pass.   

CAP. XLV.  
The death of Paulus the Novatian Bishop and how Marcianus was chosen to succeed him.  
NOt long after they had interred the corpse of john in the Apostles church, Paulus the Novatian departed this life, it was in the aforesaid Consulship the one & twentieth of july. His hearse reconciled in manner unto the church all the varying sects & opinions. For all came together to his burial & brought his corpse to the grave with singing of psalms. He was the man that was greatly beloved throughout his life time for his sincere and upright behaviour. And insomuch he did a worthy act a little before his departure I thought good to pen it in this our present history to the profit of the studious reader in time to come. That he used his wont diet of the Monastical discipline all the while he was sick, without any change or alteration thereof, that he ceased not to pray continewallye I have determined to run over with silence, least while I linger about the recital of these I may seem any kind of way to deface the Act of his both worthy (as I said) of memory and the profit of the Reader. It was as followeth. Paulus being ready to depart out of this life called the Priests within this jurisdiction before him, and said thus unto them: provide you a Bishop while as yet there remaineth breath in my body lest after my departure the Churches be set on tumults and dissension. When they had answered, that the election of a Bishop was in no wise to be referred unto them (for they said, one of us is of this mind, an other of that mind, and therefore it is unpossible we should agree upon one man, but we would have thee to name him whom thy pleasure is we should choose) after the hearing of their reason he replied: why then deliver me this your promise in writing, that you will elect whom soever I shall nominate. When the bond was made and subscribed unto with their hands, first he lifted himself a little out of his bed, next he wrote secretly within the bond unknown unto them that were present the name of Marcianus who was a priest, and had been trained up under him in the Monastical discipline, but then as it fell out was not present. last of all he sealed it, he willed the chief priests to do the same, he delivered it unto Marcus the Novatian bishop of Scythia who thenwas in the city & said unto him as followeth. If it please God that I may reconer and lengthen my days yet a while longer in this world, deliver me this bond which I give thee to keeping, but if his pleasure so be that I must needs departed and finish the race of this frail & transitory life, thou shalt find his name written in this bond whom I have nominated to be my successor in the bishopric. These words were no sooner uttered but he gave up the Ghost. Three days after his departure out of this life the bond was opened in the presence of a great multitude, when they found that Marcianus was therein nominated, all with one consent lifted their voices & said he was a fit man for the function, and immediately they sent to seek him out. When they had happily met with him at Tiberiopolis a city in Phrygia, they take him and bring him thence, in the end he was placed in Paulus room the one and twentieth day of the aforesaid month. But of these things thus much shall suffice.   

CAP. XLVI.  
How Theodosius the Emperor sent Eudocia his wife to jerusalem.  
FRom that time forth Theodosius the Emperor began to offer praises and thanksgiving for the benefits he received of God and to extol which divine laudes the name of Christ. Moreover he sent Eudocia the Empress to jerusalem, for he promised that she should perform this vow if he might see his daughter married. But she both at her going and at her return bewtifled with sundry ornaments not only the churches of jerusalem, but also throughout all the cities of the east.   

CAP. XLVII.  
Of Thalassius Bishop of Caesarea in Cappadocia.  
PRoclus about that time in the seventeenth Consulship of Theodosius, took in hand a marvelous enterprise such a thing as none of the bishops of old have at any time brought about. After the disease of Filmus bishop of Caesarea in Cappadocia, the Caesareans came to Constantinople for a bishop. When Proclus mused with himself whom he should assign to be their bishop, by chance on the sabbaoth day as he sought a fit man for the room all the Senators came to the church for to see whom he would elect, of which number Thalassius was one, Lieutenant & governor of the nations and cities throughout Illyrium. Who as report goeth being commanded of the Emperor to govern certain countries of the East, was consecrated of Proclus, and in steed of a Lieutenant made bishop of Caesarea. And thus the Ecclesiastical affairs of those times enjoyed peace and tranquillity. But here I will cut of and make an end of my history praying for the continuance of peace and prosperous estate of all churches under heaven, for the wealth of all people, for the concord and unity of all cities and countries. For when peace prevaileth there is no matter for an historiographer to occupy his pen. for most holy Theodorus which hast enjoined me this task, now at length performed in these seven books of the Ecclesiastical history: there would have been no matter ministered for my pen, if such as set their minds on sedition & discord had been at peace and unity among themselves. This seventh book continueth the history of two and thirty years, our whole history being divided into seven books compriseth the compass of one hundredth and forty years, beginning at the first year of the two hundredth and first Olympiad when Constantine was proclaimed Emperor, & ending the second year of the three hundredth & 
Socrates endeth his history Anno Dom. 440.  fift olympiad, being the seventeenth Consulship of Theodosius the Emperor.   
The end of the seventh book of the Ecclesiastical history of Socrates Scholasticus.   

The Translator unto the Reader.  
HItherto (Christian reader) have I translated Eusebius & Socrates, which continued their histories from the birth of Christ unto the reign of Theodosius junior. I would have thee know that at one time with Socrates there written two other Grecians, Sozomenus and Theodoret, beginning where Socrates began, and ending their histories with him at Theodosius junior. Their argument is one, to wit: The Ecclesiastical history, their language one, they written all in Greek, their years one, for they flourished the same tyme. Little difference there is between them in substance, saving where the one is long the other short, where the one is obscure, the other plain, where the one is tedious, the other pleasant. To translate them all three, would not in my opinion be so profitable as painful, the volume both would be toe huge, and the reader soon wearied with the oft repetition of one thing. Cassiodorus the Senator and compiler of the Tripartite history, preventing this inconvenience, and seeing that these three writers agreed in substance, devised with himself how to ease the reader of so great a labour, and how to rid him from so tedious a study. He made an Epitome or brief collection of them all three, I mean Socrates, Sozomenus, and Theodoret, and called it the Tripartite history. The credit of the Epitome and collector doth not countervail the authority of the author, Antiquity with the truth is to be preferred. Therefore in translating, I thought far better thou shouldest see, not the authors to avoid repetition and wearisome reading, but the author himself, I mean Socrates alone, in steed of the two other, whom I have chosen as the soundest writer, the faithfullest historiographer, and the absolutest deliverer of the history in all points unto the posterity. Wherefore if ought be well done, give the praise unto God, let the pains be mine, and the profit the Readers.   

THE ECCLESIASTICAL HISTORY OF EVAGRIUS SCHOLASTICUS A NOBLE MAN OF ANTIOCH, AND ONE OF THE EMPEROR'S LIEUTENANT'S, COMprised in six books, beginning where Socrates left, and ending a hundredth and seventy years after: WRITTEN in the Greek tongue about nine hundred years ago, & translated by M. H.  
Imprinted at London by Thomas Vautroullier dwelling in the blackfriars. 1576.   

TO THE RIGHT WORSHIPFUL THE GODLY AND VIRTUOUS GENTLEMAN, CHRISTOPHER KEN ESQVIER, INCREASE OF WORSHIP, CONTINEWANCE OF GODLY zeal and health in Christ jesus.  
When I call to memory (right worshipful) the saying of the holy Apostle S. Paul, that God according unto his unsearchable wisdom chose not many wise men according unto the flesh, not many mighty men, not many noble men to plant the principles of his Gospel among the nations under heaven: I can not choose but honour studious nobility, and reverence virtue where I find her for the rareness thereof. how precious is a little silver among a great deal of dross: one fruitful tree in a wide barren forest: one ruddy rose among many pricking thorns: one pearl though found in a puddle of mire: one twinkling star through many thick and misty clouds: one Lot in Sodom: one Helias in Israel: one job in Husse: one Tobias in Ninive: one Phoenix in Arabia: and one Euagrius a noble gentleman, employing his travel to the furtherance of the Ecclesiastical affairs? Dionysius bishop of Alexandria writing a book of repentance sent it to Conon bishop of Hermopolis, who by repentance had renounced the idolatry of pagans, and zealously cleaved to the Christian profession, as a fit reader of so worthy a theme: Origen writing of martyrs sent his treatise unto Ambrose and Protoctetus ministers of Caesarea, such as had endured great affliction and grievous crosses under Decius the emperor, where they might have a view of their valiant and invincible courage: The philosophers of Alexandria & Egypt, such as in those days excelled in profane literature, written great volumes of their profound skill, and sent them unto the famous philosopher and Christian doctor Origen, the great clerk of Alexandria: Of mine own part (right worshipful) not attributing unto myself, such excellency of wit, & singularity of gifts as reigned in the aforesaid writers, when I had finished the translation of the former histories, I mean Eusebius and Socrates, & dedicated them where duty did bind me unto the right honourable and my very good Lady, the Countess of Lyncolne, I thought good to send this present translation of Euagrius unto your worship, a noble Gentleman, unto a worshipful Esquire, a lieutenant of Antioch, unto the Sheriff of Somerset, a learned historiographer unto on that is no less studious, of great fame unto one that is of as good report, a furtherer of religion unto a favourer of such as profess the same. It is told me of truth, nay I have found myself sufficient trial of your courtesy and virtuous disposition. When I traveled now two years ago at the request of a dear friend and kinsman of mine in your county of Somerset, and saw the good will you bore unto your neighbours and tenants, the entire love and affection they owed unto you again, I called to remembrance the saying of Eberhardus Duke of Wittenberg in the Parliament held at Worms of all the princes of Germany, in the time of Maximilian. Every of the nobility commended his own country, the Princes of Saxony praised their my pits and quarries, their precious metals: the Dukes of Bavaria set forth the majestical building and portly Cities within their dominions: the Duke Palatine extolled the fertylitie of his soil, the plentifulness of his grape, and the pleasantness of his wine: Duke Eberhardus holding his peace & hearkening to the rest, was requested of Friderick Duke of Saxony to say somewhat for his own country. I know not (saith he) what commendation I should give my country, but sure I am of this one thing, that I may safely lay my head and sleep in the lap of any subject within my dominions, by day or by night, at home or abroad. as much to say he governed his country so virtuously that the commonalty would live and die with him, the which sying of his by the censure and opinion of all the princes deserved the greatest praise. If I may speak unfeignedly what I thought, I took his case to be yours, the judgement he gave of his dominions to be the report you give of your country, and now I think the godly rule of his people them, to be presently the politic government of your shiriffwike, you remember I am sure (nay I see it in you myself) how the painter setteth forth the portraiture of the emperors of Germany, holding a book in the right hand & a sword in the left. the book betokeneth knowledge of the law, the sword execution of justice. many there are now a days which sue for such offices, in mine opinion they are not the fittest men, they respect not the afore said conditions but their own lucre and the making up of their bags for that year. jovianus refused the empire of the whole world when it was offered him: Ambrose would in no wise be made bishop of Milan: Eusebius could not be persuaded to take the bishopric of Antioch, Constantinus magnus written of him that in so doing he was worthy to be bishop of the chiefest Church under heaven: it was against your will that you took the office upon you, I know it full well, therefore you deserve the greater praise and commendation. Now that you are in office hearken what a learned Poet seeing his friend chosen magistrate, written unto him, it was in such sort as followeth:  Da, capias, quaeras, plurima, pauca, nihil. 
By interpretation, give much: take little: seek nothing, he meant by extortion. Aristotle bad Alexander remember that government was not insolency, oppression and injury, but execution of justice, helping with counsel and maintaining of right. Ernestus Duke of Luneburge was mindful of his calling, when he caused a burning candle to be stamped in his coin with these letters in compass. A. S. M. C. alijs seruiens meipsum contero. while I serve other men's turns, I waste myself away. I presume that of your good nature you will take the premises in good part, considering they proceed of good will and friendly remembrance for the great courtesy I have received. It is the part of a friend not only to be thankful for the benefits bestowed upon him, and to commend virtuous disposition where he findeth the same, but also exhort his friend to go on in well doing and wish the continuance thereof. If that herein I have discharged some part of my duty, take it well in worth & accept it with as loving a mind as the Translator was willing to take pen in hand to commend it unto you with a preface. Farewell from London the 4. of September. 1576.  
Yours in the Lord MEREDITH HANMER.   

THE PREFACE OF THE TRANSLATOR UNTO THE READER, TOUTCHING EVAGRIUS AND HIS HISTORY.  
EVagrius a noble man of Antioch a learned writer and continewer of this Ecclesiastical history may not lightly be overskipped with out commending of his praise and virtues to immortal memory, and rehearsing of them to the encouragement of all studious nobility, to the profit of the loving reader, and the furtherance of christian profession. his honour was nothing impaired, his blood nothing blemished at all, in that he being a temporal man acquainted himself with ecclesiastical affairs. Sabellicus writeth that Bartolomewe the Apostle 
Sabellicus.  came of a noble race, forsook the bravery of courtiers, and became the follower of Christ. Peter: Dorotheus, and Gorgonius being pages unto the Emperor Diocletian 
Euseb. eccle. hist lib. 8. cap. 6.  in great credit and of noble parentage bad court farewell, weighed little their honour, made less account of the Emperor, forsook their own lives rather than they 
Euseb. ec. hist lib. 8. cap. 11. Euseb. eccle. hist. lib. 8. cap 11.  would forswear Christ. The treasurer together with the lieutenant of a certain town in Phrygia, chose rather for the truth in Christ, with fire to be consumed to ashes, than here to enjoy all worldly treasure. Audactus a noble man of Italy, preferred the garland of martyrdom before all the glory and pomp of this transitory 
Euseb. lib. 8. cap. 5. Euseb. eccle. hist. lib. 7. cap 15. Socrat eccle. hist. lib. 3. cap 11. 1. Cor. 1.  life. A noble man of Nicomedia rend in pieces a wicked proclamation in the face of all the four Emperors. Astyrius a Senator of Rome, thought it no staining of his honour, to take up on his shoulders the dead body of a blessed martyr, and provide for it a funeral. jovianus, Valentinianus and Valens, noble men and afterwards Emperors one after the other, threw away their sword girdles, left their offices, departed the court of julian the Apostata, rather than they would deny Christ. Yet S. Paul saith that not many wise men according unto the flesh: not many mighty, not many noble men are called. true it is in respect of a greater number of the contrary, or rather we may say that these were not fleshly minded, their disposition was not carnal, their wisdom was not worldly. how great a comfort is it unto christian profession when princes become fosterers, when Queens become nurses, and noble men become favourers of the christian faith? In some countries we see that noble men most of all spend their time in study and learning. It is not decent in some countries for the peasants son, the farmer, the franklin, or howsoever ye term him to forget his father's rustical toil, & forthwith addict himself to the gentleman's trade. The Pope most commonly calleth noble men to his college of Cardinals, Dukes and Earls youngest sons, he used to make Cardinals sometimes in their cradles. Bishops and Archbishops in many countries descend of noble houses. Osorius Bishops of Lusitania in Portugal writing against M. Haddon, sticked not to give us an inkling of his parentage. Neither do I mislike with this in the church of Rome, sicaetera essent paria, for I read 
Socrat. eccle. hist. lib. 5. cap 8.  that Nectarius a noble man by office praetor of Constantinople, was chosen to be bishop of that seae, of a hundred and fifty bishops which then assembled together at Constantinople, partly for that, and partly for other things. Ambrose also lieutenant of a province was made bishop of milan. Chrisostom bishop of Constantinople descended 
Socrat. eccle. hist. lib. 5. cap. 8. Socrat. lib. 4 cap. 25. lib. 6. cap. 3. Socrat. lib. 7. cap. 47. Euagri. lib. 6. cap. vlt.  of the senators of Antioch. Thalassius Senator of Constantinople, lieutenant of Illyrium was made bishop of Caesarea in Cappadocia. I see that Euagrius who in the time of Tiberius Constantinus was Quaestor, and in the time of Mauricius Tiberius was master of the rolls, together with divers others occupied themselves about Ecclesiastical affairs, but I highly commend such as show forth tokens of their nobility by study of virtue, politic government of their country, noble prowess, valiantness of courage, maintenance of the truth, and furtherance of the Gospel. some think it is enough for them to bait at the university, there steal a degree and forth with be counted gentlemen: or to be in commons in one of the Inns of court, where there are many wise, zealous, and learned gentlemen: or to get into some noble man's service, and by virtue of the cognizance to be called a master: or to purchase for a piece of money a coat armour: or to beg a farm, and by virtue of the valuation in the queen's books to become a gentleman. Every one thinks not I am sure, that these sorts of men are to be numbered among the ancient & noble houses, though in process of time antiquity seem toprevaile very much with such kind of men, long possession is a great matter in law and an old deed though it be forged will further the matter very much. The Arcadians called themselves προσελήνους a progeny 
Arcadians.  far more ancient than the Moon. of them Ovid writeth thus.  
Ere Moon was set in skies above (if fame do them not fail) 
ovid.   
The soil was called of Arcas high whose credit must avail.  
But they contended for Antiquity with the egyptians and to try out the truth, Psammitichus King of Egypt did as followeth. he shut up in a certain close lodging 
Suidas. Egyptians.  far from cities and company of people, two newly borne babes, some say with nurses (charged not to speak a word) some say among goats, and that for the space of three whole years, at the three years' end to see what language the children would speak, he caused one of his familiars suddenly to go in among the children which did so and took one of the children by the hand which said unto him, Becos, that is in the Phrygian tongue bread, the king hearing this confessed himself overcome, and yielded unto his adversaries for antiquity. thenceforth were they called βεκκεσελήνοι but 
joh. Goropius medic. Antwerpiens.  Suidas thinketh that the children being acquainted with the bleting of goats cried beck and so that it was nothing else but a jest and a deluding of the king. Yet john Goropius a physician of Antwerp, taketh the matter in earnest to th'end he might curry favour with the Germans, he faith that the Grecians were herein foully deceived, & that beck or weck in the German tongue, signifieth bread: the egyptians being foiled turn them unto the Scythians and of them likewise they were overcome. here is much 
Scythians. Ethiopians. Britons.  a do & all for gentry. The AEthiopians allege reasons for themselves, and they must be heard. the Britons can tell you they come from Troy, and thence they can bring you the straight way to Adam, next to God, and then a full point. Poggius writeth that a noble man of France espied on an Italian soldiers bucklar the ox head engraven, 
Poggius.  stomached him therefore, told him it was his cognizance, that his house was far more ancient and to the end all quarrels might be ended, challenged him to the field. the Italian made little ado, told him he would meet him. on the day appointed the noble man came with a great troop. the soldier likewise met and joining together he asked of him why his noble blood was so much out of temper: When that the noble man answered that his ancestors had ever given the ox's head, and that he and his would thenceforth give it or else know a cause to the contrary. why an please you sir (saith the soldier) this is no ox head, it is the head of a cow. It was about gentry between Phaethon and Epaphus that moved Phaethon, as 
Phaethon. Epaphus.  the Poets feign, to crave licence for one day to sit in the chariot of Sol. for when he minded to root out the posterity of his adversary, almost he set the whole world on fire. Maximinus the emperor borne in a pelting village of Thracia, & misliking with 
Maximinus.  himself therefore, slew as many as knew his pedigree and had seen the rags of his parents. Herode burned the Genealogies of the jews that he might affirm himself as 
Herode.  well as they to have descended of a noble race. Themistocles a bastard borne, for to cloak 
Themistocles.  his birth & to remove the ill opinion conceived that way, enticed the young nobility of Athens to frequent Cynosarges a school without the city where bastards did only frequent. many shifts are made, jacke would be a gentleman if he could speak french. Amasis' king of Egypt being basely borne, made his image of gold, set it up to be worshipped 
Amasis. Smerdes.  that the people might reverence him the more. Smerdes a sorcerer because he was in person like Smerdes the brother of Cambyses King of the Assyrians (whose death Cambyses procured fearing he would aspire unto the kingdom) made the world believe he was the man in deed, overcame Cambyses and was crowned King, but his wife and bedfellow with clipping and other wont familiarity, felt his head, found that Smerdes had no ears, revealed it abroad, and so was he betrayed and deposed his kingdom. Prompalus feigned himself to be the son of Antiochus Epiphanes. A 
Prompalus.  certain Egyptian the son of Protarchus the merchant called himself the son of 
An Egyptian.  Alexander Zebenna, and the adopted son of Antiochus, wept bitterly at the funeral of Antiochus as if he had been his own father. Archelaus made the world believe that he was the son of Mithridates. when Perseus the last king of the Macedonians had ended this life, Andristus a country fellow would needs persuade men that he 
Andristus. Equitius.  was his son. Equitius affirmed that without all doubt he was the son of Tiberius Gracchus. Citharaedus endeavoured to persuade the Romans that Nero had not dispatched 
Citharoedus.  himself but that he was Nero. many of the aforesaid cloaked their gentry, feigned themselves noble men, conquered kingdoms, deluded the world, & in the end deceived themselves. julius Caesar espied a rude & an homely man, aspiring unto the kingdom of Cappadocia, he resembled very much the favour of Ariarathes whom all the world knew to 
A counterfeit Ariarathes.  have been dispatched by Marcus Antonius, this counterfeit Ariarathes had wined all the countries, the crown was going to his head, but ere the crown came julius Caesar took his head from of his shoulders. so dealt Augustus the Emperor with such as had 
A feigned Alexander.  proclaimed a young man to be king of the jews after the disease of Herod, because he resembled his son Alexander whom in his life time he had put to death. When Henry the fourth had taken Richard the second that was king of England, and imprisoned 
A priest set up for a king  him, the Earl of Salisbury uncle of the mother side unto king Richard either to redeem the prisoner or to revenge him of the king or peradventure both, set up a priest in princely attire, one of king Richard's Musicians, resembling his person very much, and blazed that the King had broken prison and was gone: the people hearing of this ran after the counterfeit King, but Henry came with power and made the priest he could sign no more. What will not all these shifts avail us? can we not face out the matter? will Abbey gentry help at all? no doubt antiquity 
Lycurgus' plutarch.  must take place. will you he are what Lycurgus the lawgiver of the Lacedæmonians said sometime upon like occasion unto the bragging nobility of Lacedaemon: O noble citizens (saith he) the vaunt and glory we make of Hercules the ancient race and progeny descending of his loins wilavaile us not a jot: unless that with all care and industry we practise in our lives such virtuous acts as made him famous and renowned: and moreover that we learn & exercise continually honest & noble behaviour. Agesilaus 
Agesilaus.  king of the Lacedæmonians misliked very much with the behaviour of his nobility, when he uttered these words unto them. you see the force & strength of the host to be on the side of the Spartan soldier, & you yourselves follow after as a shadow commonly goeth after the corporal substance. Theodorus Zuinger reporteth thus of the nobility of his 
Theod. Zuinger.  country. They will be counted the best men, that take upon them to maintain & increase the honour of their ancestors: they are the most sluggish sort of men, they give themselves to hunting, to banqueting, to pouling & oppressing of the poor people, & they think that only thing sufficient for their honour that they either through an other man's virtue, or through an other man's vice, attained unto the name of nobility, or unto ancient arms: that thence forth they may without controlment together with such like companions banquet day and night in their pavilions, haunt brothel houses and frequent places of beastly pleasure, & because they are scarce worthy the company of men they consume the rest of their days in following after dogs. I except them ever and in all places, which lively express in virtuous life, the noble fame, and great renown of their ancestors. so far Theodorus. But (God be praised for it) we are able to report far better of England, that there are of the nobility, valiant men, virtuous, godly, studious, politic, zealous, of ancient houses, and blood never stained. There is hope the days shall never be seen when the prophesy of Chaucer shall take place where he saith:  
When faith faileth in priests saws, 
Chaucer.   
And Lords hests are holden for laws,  
And robbery is holden purchase,  
And lechery is holden solace.  
Than shall the land of Albion  
Be brought to great confusion.  
And to the end our wished desire may take effect, let us hearken what exhortation he giveth unto the chief magistrate, his words are these:  
Prince desire to be honourable,  
Cherish thy folk and hate extortion,  
Suffer nothing that may be reprovable,  
To thine estate done in thy region.  
Show forth the yard of castigation.  
Dread God, do law, love truth and worthiness.  
And wed thy folk again to steadfastness.  
Now that my pen hath over ruled me, and run so far with the race of mine authors nobility, I will return unto Euagrius again, that we may be the better acquainted with so singular a man that hath ministered the occasion of so singular a matter. He studied a while at Apamea, for so he testifieth of himself in the time of the Emperor 
Euagri. lib. 4. cap. 25.  justinian about the year of our Lord 565. he was so careful over the studious reader, that he recited unto him about the latter end of his fift book all the histories both divine and profane, from the beginning of the world unto his time. He was a great companion of Gregory bishop of Antioch, he bore him company to Constantinople, when he went to clear himself, he reporteth of himself that he was married in Antioch, with great pomp and royal solemnity, when the great earthquake the night following, shook the whole city. His state and condition I do gather where he writeth of the pestilent & contagious disease which reigned throughout the world, the space of two and fifty years: the words he written are these: The 
Euagrius. lib. 4 cap. 28.  greatest mortality of all fell upon mankind the second year of the revolution which comprised the term of fifteen years, so that I myself which writ this history was then troubled with an impostume, or swelling about the privy members, or secret parts of the body: moreover in process of time, when this sickness waxed hot, and dispatched diversly and sundry kinds of ways it fell out to my great grief and sorrow that God took from me many of my children, my wife also with divers of my kinsfolks, whereof some dwelled in the city and some in the country. such were my adventures, and such were the calamities which the course of those lamentable times distributed unto me. When I wrote this, I was eight and fifty year old, two years before, this sickness had been four times in Antioch, and when as at length the fourth revolution and compass was past, besides my aforesaid children God took away from me a daughter and a nephew of mine. The judgement 
Nicephor. eccl. hist. lib. 1 cap. 1.  that Nicephorus giveth of his history is in this sort: Euagrius a noble man wrote his Ecclesiastical history the which he continwed unto the reign of justinus, handling especially profane matters. the substance whereof he gathered out of Eustathius the Syrian, Sozimus, Priscus, johannes, Procopius of Coesarea, and Agathus, all which were famous orators of that time. and out of sundry other good authors: but the author revealeth himself in the plainest sort where he endeth his history writing in this sort. Here do I mind to cut of and make an end of writing, that is the twelve year of 
Euagri. lib. 6. cap. 23.  Mauricius Tiberius the emperor leaving such things as follow, for them that are disposed to pennethem for the posterity in time to come. I have finished an other work, comprising relations, epistles, decrees, orations, disputations with sundry other matters. The relations for the most part are in the person of Gregory bishop of Antioch, for the which I was preferred unto two honourable offices. Tiberius Constantinus made me Quaestor, Mauricius Tiberius made me master of the Rolls, where the noble men, and magistrates were registered. The author endeth his history about the year of our Lord 595. wanting only five years of six hundred. There are many odd things in this history whereby the reader may note the change and diversity of times how abuses creep in by a little and a little. who so ever he be that is so disposed to settle his mind and rest upon the plain truth by perusing of these histories, he may have great furtherance. In Eusebius he may behold the estate of the primitive 
Eusebius.  church from the Apostles unto his time three hundred & odd years. In Socrates 
Socrates.  although it follow immediately, he shall find great change, his history is of a hundred and forty years after, but in Euagrius being but a hundred & forty years after him ye 
Euagius.  shall see far greater alteration. Lastof all if ye weigh the things which happened since the sixth hundred years after Christ, then as it is written, Qui legit intelligat, 
Math. 24.  then came in the Pope, than came in the Turk, and then came in the devil for altogether. For after the reign of this Mauricius came in Phocas to be Emperor which first granted unto the bishop of Rome to be called universal bishop. This Phocas murdered the Emperor Mauricius, obtained the Empire through treason, a fit man to be founder of so worthy an act. Note I beseech you how that in his time God seemed utterly to withdraw his blessing: France, Spain, Germany, Lombardy, and the greatest part of the east fell from the Empire for ever, such a wreck to the state as never had been seen before. Not only this but there ensued in the temporalty no fear of God, no shame of the world, no love towards the brethren, no care of the Church, no consideration of clergy men: in the spirituality, pride of prelate's, pampering of their paunches, fleshly pleasure, they turned devotion into superstition, faith into feigned works, plain dealing into hypocrisy, careful zeal into careless security, in stead of the Bible, they brought into the Church legends of lies, in stead of the true and pure service of God, they brought in peevish and pelting ceremonies, wherefore the season requireth that we watch and pray and continually wait for the Lords coming. All is now in the extreme: Nullum violentum perpetuum.  
T. V.   

THE FIRST BOOK OF THE ECCLESIASTICAL HISTORY OF EVAGRIUS SCHOLASTICUS.  

CAP. I.  
The proëme of Euagrius to his history.  
EVsebius surnamed Pamphilus, a man without all peradventure as in other things profound so in penninge excellent, is of such efficacy in his works, that although he can not make the readers perfect christians, yet can he so draw them by persuasion that with prompt and willing minds they will embrace the Christian faith. Eusebius, Socrates, Sozomenus, & Theodoret have written most exquisitely of the incarnation of our most loving saviour, of his ascension into the heavens, of the famous acts of the Apostles, of the combats and persecutions of the holy martyrs, & what other thing so ever was thought worthy the noting, or otherwise unto some part of Theodosius junior his reign: In so much therefore such things as ensued after seem nothing inferior unto the rest, and have been hitherto recorded in no perfect order, although also I myself seem unfit by reason of my small ability to take so great an enterprise in hand, yet I take it to be my duty to employ what labour and industry lieth in me for the compyling of this work, and to put my whole trust and confidence in him which endued the fishermen with heavenly wisdom, and filled the rough tongue for ready delivery and sounding of every syllable, to th'end I may revive the famous acts which now do slumber in the dust of forgetfulness, so stir them with my pen and print them to immortal memory, that not only every man may know what hath happened until this our age, when, where, in what sort, against whom, by what men, but also that no worthy act through reckless security, and languishing slothfulness the sister of oblivion, be clean put out of remembrance. Wherefore by the help of almighty God there will I begin to write where the aforesaid writers made an end of their histories, when the outrageous cruelty of julian had sucked his fill of the blessed saints and martyrs blood, when the mad fury of Arius false and counterfeit doctrine was bridled with the sound canons of the Nicene council, when both Eunomius and Macedonius were sore pricked at Bosphorus with the power of the holy Ghost and utterly foiled at the famous city of Constantinople, when the holy Church had purged her of her filth and infection the which she lately received and now recovered her former glory, being as it were all laid over with glistering gold, and gorgeously arrayed for her lover and bridegroom: Satan the sworn adversary to all godliness, because he could not away with these graces and benefits bestowed from above, raised against us a strange battle contrary to the course of nature. And when he saw the idolatry of pagans was trod in the puddle of contempt, & that the servile and abject opinion of Arius was quite banished the Church, although he staggered and staid openly from oppugninge the christian faith, specially seeing it was confirmed and fortified by so many ancient and godly fathers (for in besieging and assaulting of it, his power was very much diminished) secretly and by 
The policy of Satan in reviving jewish Jewish opinion.  stealth he wrought his feats, he devised certain objections and resolutions and laboured to convey the error after his new found invention unto the jewish superstition, forgetting like a wretch as he is, that in partaking with them he was lately foiled and overthrown. Whereas a foretime he had one adversary, now craftily he seemed to reverence and in manner to embrace the same: his devise and endeavour was not to withdraw the Church generally from the whole faith, but to see whether he might possibly corrupt one word or syllable comprised therein. Wherefore being wrapped in his own malice he craftily went about to alter, yea one letter which seemed to appertain unto the sense and understanding of the sentence. but how in pronunciation he severed the tongue from the truth of the word, so that the sound and sense of the phrase might not jointly laud God and extol him with divine praises, moreover into what issue neither of them did grow and what end they enjoyed I will declare when I come to entreat of them, I will also add there unto what other thing so ever may be thought worthy of memory, though therein I may seem to digress, and there will I cease to write where God of his goodness will have the history ended.   

CAP. II.  
How Nestorius through the procurement of Anastasius his disciple called the blessed mother of God, not the mother of God but the mother of Christ, and therefore was counted an heretic.  
In so much that Nestorius (who called together against Christ a second council with Caiphas, who builded a slaughter-house of blasphemies where Christ a new is both slain and sold, who severed and divided a sunder his natures that hung on the cross and had not as it is written no 
john. 19 Mat. 27.  not one bone broken throughout all the members of his body, neither his unseamed coat parted of such as put the Lord to death) rejected the clause of the mother, or bearing of God, framed of the holy Ghost, by the means of many learned and godly fathers, set against it this saying the mother or bearing of Christ, lewdly forged of his own brain and filled the Church of God with sedition, civil wars and cruel bloodshed: I think verily my pen can not want matter to paint and orderly to continue the history, and so to proceed unto the end, if that first of all through the help of Christ the aider of all men, I begin with the blasphemy of Nestorius. the schism which them rose in the church had such a beginning as followeth. Anastasius a certain priest of a corrupt and perverse opinion, an earnest maintainer of the jewish doctrine of Nestorius, and his companion in the voyage he took from Antioch to be bishop of Constantinople, when he heard the lewd reasons and conference which Nestorius had with Theodolus at Mopsovestia in Cicilia, he fell from the right faith, and as Theodorus writeth of that matter in a certain epistle, he presumed in the open audience of the Church of Constantinople in the hearing of such people as served God devoutly to say these words: let no man call Marie, the mother of God, for Marie (saith 
The fond aeson of Anastasius.  he) was a woman, and it is unpossible that God should be borne of a woman. when the religious people misliked with his reasons and counted not without cause of his doctrine as of blasphemy: Nestorius the ringleader of his impiety not only not forbade him, neither maintained the right opinion, but first of all confirmed his sayings to be true, and was very earnest in the defence of them. Wherefore after he had annexed and linked thereunto his own opinion, and the devise of his own brain, when he had powered into the Church of God the venom of his poisoned doctrine, 
The blaspherie of Neorius.  he endeavoured to establish a far more blasphemous sentence to his own destruction. he said as followeth: I verily will not call him God who grew to man's state by two months, three months and so forth, even as Socrates Scholasticus and the former council held at Ephesus have informed of him.   

CAP. III.  
What cyril the great wrote unto Nestorius the heretic and of the third council of Ephesus, whereunto john bishop of Antioch and Theodoritus came short.  
cyril bishop of Alexandria, a man of great fame and renown confuted the lewd opinion of Nestorius in several letters, yet for all that, Nestorius stiffly withstood his confutation, yielded not one jot, neither unto cyril, neither unto Celestinus bishop of old Rome, but vomited out the venom of his cankered stomach upon the Church and made suit unto Theodosius the younger who was Emperor of the East, that by his authority the first council of Ephesus might be called together. Wherefore the Emperor wrote unto cyril and to all the other overseers, and bishops of the Churches throughout every city giving them to understand that the day of 
The council Ephesus Anno Dom. 435.  Pentecost was prescribed for their assembly, on which day the living and ghostly spirit descending from heaven shined among us. but Nestorius by reason that Ephesus is not far from Constantinople was there before them. cyril together with his company came thither also before the day appointed. john bishop of Antioch was absent with his province not of set purpose according unto their report which defend his doings, but because he could not in so short a space call together the bishops of his province, for many of their cities were distant from Antioch (of old so called, but now Theopolis) unto a swift and stout goer twelve days journey, unto some others more, and Ephesus is from Antioch about thirty days journey. And when as john answered plainly he was not able to meet them on the sunday appointed (for so was the day called) all his diocese stirred not a foot from home.   

CAP. FOUR  
How Nestorius the heretic was deposed by the council of Ephesus in the absence of john bishop of Antioch,  
When the day appointed for their meeting and fifteen days over were expired, the bishops which assembled at Ephesus thinking verily that the eastern bishops would not come, or if peradventure they came it would be long ere they met together, when as cyril also moderated the council in stead of Celestinus who (as I said before) governed the seae of Rome, called Nestorius before them and willed him to answer unto the crimes that were laid to his charge. And when as the first day he promised to come if the case so required, and being afterwards thrice cited to appear, made light account of his promise, the bishops that were present called the matter into controversy, and began to reason thereof. Wherefore after that Memnon bishop of Ephesus had numbered the days that were past since the prescribed time, to wit, seventeen: after they had read the epistles of the reverend cyril unto Nestorius, and such as he wrote unto cyril again, together with the holy epistle of the renowned Celestiniu sent in like sort unto Nestorius: after that Theodotus bishop of Ancyra, and Acacius bishop of Melitina, had made relation of the blasphemous sentences which Nestorius bolted out at Ephesus: and after that many notable sayings to the justifying of the sincere faith were uttered in that assembly of 
The sentence of the council of Ephesus pronounced against Nestorius the heretic.  holy and learned fathers interlacing sometimes the unadvised and blasphemous phrases of Nestorius, the holy council pronounced this sentence against Nestorius in manner as followeth: Omitting other heinous crimes of the reverend Nestorius, in so much he was cited and would not appear, neither entertain the most holy and religious bishops which we had sent unto him, we were driven of necessity to sift and examine his lewd and wicked doctrine: And seeing we found him to have believed impiously and to have taught heretically, partly by perusing of his books and epistles, and partly also by the blasphemous sentences he uttered of late in this noble city, we were moved both by the canons of the Church and the grave censure of the most holy father & our College Celestinus bishop of Rome (yet not without shedding of many tears) to pronounce against him this severe and sharp sentence. Wherefore our Lord jesus Christ in derogation of whose majesty Nestorius sticked not to pronounce such horrible blasphemy hath decreed and ordained by this sacred assembly that he should both be deposed of his bishopric and banished the company of clergy men.   

CAP. V.  
How john bishop of Antioch came fifteen days after and deposed cyril bishop of Alexandria of his bishopric together with Memnon bishop of Ephesus: whom of the contrary side the council absolved removing john with his company and in the end how that cyril and john by the means of the Emperor Theodosius letters became friends and ratified the deprivation of Nestorius.  
When they had pronounced the aforesaid most just sentence, john bishop of Antioch five days after the deprivation of Nestorius came to Ephesus together with the priests and 
Variance between cyril b. of Alexandria, and john b. of Antioch.  bishops of his diocese, called together his clergy and deposed both cyril and Memnon. Afterwards when cyril and Memnon had exhibited supplications unto the council assembled with them (though Socrates peradventure unacquainted with the circumstance report it otherwise) john was called of them to render an account why he deposed the bishops, and being cited thrice came not at all. Then cyril and Memnon were absolved, and john with his clergy excommunicated and deprived of all priestly authority. but when Theodosius (who at the first misliked with the deposing of Nestorius, yet afterwards understanding fully of his blasphemous opinion consented thereunto) had sent his gracious and godly letters unto cyril of Alexandria, and to john of Antioch, they became friends and ratified the sentence pronounced against Nestorius.   

CAP. VI  
The coming of Paulus bishop of Emisa into Alexandria and the commendation which cyril gave unto the epistle of john.  
ABout the same time when Paulus bishop of Emisa came to Alexandria, and pronounced in the Church the sermon which at this day is extant in the world and beareth his name, cyril bishop of Alexandria, extolled the epistle which john had sent unto him and wrote 
The epistle of cyril b. of Alexandria unto john. b. of Antioch.  back again as followeth. Let the heavens rejoice, and let the earth be glad: the midwal of rancour is battered down: the boiling choler which bereaved the minds of quietness is purged from among us, & all the occasion of discord & dissension is banished away: for our saviour jesus Christ granted peace unto the Churches under heaven, and the most virtuous and holy emperors have persuaded yea and compelled us thereunto: who by imitating with great zeal the godly steps of their ancestors do firmly retain in their minds the true and sincere faith, providing with singular care for the profit and furtherance of the holy Church, so that thereby they purchase unto themselves an immortal fame, and set forth the glory of their imperial sceptre, whom the Lord of hosts doth so liberally reward and so bountifully recompense with divine graces and benefits, that they are wont not only to foil the enemies but all ways to win of them the renowned garland of victory. Neither is it possible that God should lie, which saith: As truly as I live, I do glorify them which glorify me, but when the Lord our brother, and most godly fellow bishop Paulus came to Alexandria, I was wonderful glad, for I could not otherwise choose: because that he being a notable man became a mean, laboured in preaching beyond the reach of his strength, to th'end he might overcome the envy of Satan, couple together in love the lose and severed members of the Church, and reduce our Church in like sort with yours unto peace and unity. Immediately after he wrote as followeth: Now I am fully persuaded that the quarrel which rose in the Church was fond, and began upon light occasion, in so much my most virtuous Lord Paulus the bishop brought letters unto me, comprising a sound and sincere protestation of the faith, the which he avouched to have been written of your holiness and of the most godly bishops which are of your province. The form and phrases of cyril's epistle were as is aforesaid, but touching the clause which signified the mother of God, there was written as followeth. When we had perused the godly sentences and clauses within contained, and perceived plainly that you were of one mind and opinion with us (for there is but one Lord, one faith, one baptism) we rendered unto God divine praises who is the conserver of the whole world: and presently we conceive exceeding joy, seeing that as well your Churches as ours being driven thereunto partly by the force and power of the holy scriptures, and partly also by tradition delivered unto us of our most holy fathers do embrace one faith and opinion. Who so ever will diligently sift out the true histories of those times will easily attain unto the knowledge of the aforesaid.   

CAP. VII.  
Of many things which Nestorius reported in writing of himself: and how in the end his tongue which uttered blasphemy was eaten up of worms in the Isle Oasis, where he departed this life.  
How Nestorius was exiled, what afterwards became of him, the manner of his end and the punishments he endured for his blasphemous opinion, are not laid down in writing of such as delivered his life unto the world: all which in process and continuance of time would quite have been forgotten and not once remembered had not I by mere chance lighted on a certain Pamphlet written by Nestorius himself, where the aforesaid are rehearsed at large. Wherefore Nestorius the father of blasphemy builded not upon the sure and settled foundation, but upon the sand, which according unto the parable of our saviour is subject to speedy ruin & overthrow: besides 
Math. 7.  sundry other his shifts whereby he laboured to defend his blasphemous sentences, he wrote unto such as charged him with the raising of rash & unadvised novelties, with his fond request, for the summoning of the council at Ephesus, that he was driven of necessity to do as he did, seeing the church 
Nestorius' the heretic excuseth his blasphemous opinion in these words.  was divided and that the one side affirmed Mary was to be called the mother of man, the other the mother of God. I (said he) of my part do speak unfeignedly to th'end I might not err in either side, by affirming either that he was not mortal & subject to death, or of the other side by saying he was not immortal, have devised that Mary should be called the mother of christ. furthermore in the aforesaid pamphlet of his, first of all he declareth how Theodosius ratified not his deprivation because of the entire love & affection he bore towards him: again after the certain bishops of either side were sent in Embassy from Ephesus unto Theodosius the emperor (for so the emperor had willed) that he had licence given him to return unto his monastery being before the gates of Antioch which now is called Theopolis, the name whereof Nestorius hath not laid down, yet as I learn it was called Euprepius monastery, & sure I am it stood before the gates of Antioch not two furlongs of. Nestorius reporteth that he made there his abode the term of four years, that he was highly reverenced, that he received many presents & afterwards that by the commandment of Theodosius he was banished thence into Oasis. but the chiefest thing of all he quite overskipped. neither forsook he his blasphemy for all he lived there so that john bishop of Antioch gave of him this sentence in the open face of the world: to wit, that Nestorius was to be banished for ever. moreover Nestorius wrote subtly an other pamphlet unto a certain Egyptian where at large by occasion of his banishment into Oasis he discourseth of the aforesaid matters. but the plagues & punishments which lighted upon him for the blasphemy he had conceived (seeing there is nothing so secret but the majesty of god seeth it) we may easily gather out of the letters which he wrote unto the governor of Thebais, for there we may see though he escaped the hand of man yet the vengeance of God overtook him, led him like a bondslave & cast him into a lamentable plight. when as he deserved far greater punishment being set at liberty of the people Blemmyes in Libya & Theodosius having ordained by his edicts he should return, as he wandered from on place into an other about the furthest parts of Thebais, broising & beating himself to the ground, he enjoyed such an 
God from above plagued the heretic Nestorius.  end as was corespondent to the life that went before, & showed himself at his end a second Arius, whereby it is evident & known for certain unto the whole world what recompense is set forth for such as bolt out horrible blasphemies to the derogation of the divinity of Christ. for both Arius & Nestorius blasphemed him alike, the one affirming he was a creature, the other taking him for man. whereas Nestorius complaineth that the acts of the Ephesine council were established not as right & reason required but after the subtle & injurious fetches of cyril who went about to work him mischief, I would gladly learn of him wherefore it came to pass seeing Theodosius loved him so entirely (as he said) that he was constrained to go from one country to an other, without any compassion enjoined to endure such grievous banishment & happened upon so unfortunate an end? Or what other thing was it than the divine censure laid down by cyril together which the priests of his assembly, seeing both of them now are departed this life, (& as it pleased an heathen philosopher to say: he is ever honoured of all men which heart & good will where there is no just cause to the contrary) Nestorius is adjudged the author of blasphemy, & the sworn enemy of god: but cyril is highly commended for one that preached the word of god faithfully & for an earnest maintainer of the true & sincere doctrine. but lest we be charged with forgery & feigning of crimes let us hear Nestorius himself who can instruct us further herein. Go to Nestorius let me hear 
Nestorius' the heretic in his first epistle unto the governor of Thebais.  thee repeat some part of the epistle which thou wrotest of late unto the governor of Thebais touching the sacred canons of the Ephesine council. I was constrained (saith he (by the emperors edict to departed into Oasis otherwise called Ibis. again after a few lines he saith: when the aforesaid Oasis was taken of the Barbarians & all destroyed with fire, sword, & slaughter, of a sudden, the Barbarians pitied my case, why & wherefore I know not, & set me at liberty, charging me with dreadful threats that with all speed I should get me out of that country. for they said the people Mazici after my departure were like immediately to take the city. I came therefore into Thebais together with certain captives whom the Barbarians brought in my company, what their meaning was I could not learn. last of all such as came in my company, got them to their own home, & I with speed went me to Panopolis. I feared greatly lest any quarreled with me or picked occasion to molest me, for that I was a captive, or charged me that I was a fugitive or otherwise howsoever (malicious mouths are never to seek for slanders) to th'end through fraud & deceit they might bring me into trouble & vexation wherefore I humbly request your honour that as the laws have provided, you have care over my captivity & that you suffer no prisoner & banished man to fall into the hands of wicked varlets: lest the posterity in time to come will cry vengeance & sound out this lamentable saying: better it is to be led captive of Barbarians them to fly for succour unto the empire of Rome. Again with solemn protestations he requested as followeth: my suit is that by your permission it may be lawful for me hear to make mine abode where I came from Oasis, when the Barbarians set me at liberty that now at length I may enjoy what God hath appointed for me. In the second epistle which Nestorius wrote unto the aforesaid governor there was written as followeth. These letters 
Nestorius' the heretic epist. 2. unto the governor of Thebais.  which I writ unto your noble mind, if ye accept of them as a token of my love & hearty good will towards you, or as an admonition of a father sent unto his son, I beseech you weigh the contents thereof, matter there is great store comprised in as few words as possibly I could. Oasis otherwise called Ibis was lately overrun & destroyed by a great multitude of Nomades. & a little after. which things being thus brought to pass your honour gave commandment, I wotnot what moved you thereunto, that certain Barbarian soldiers should bring me from Panopolis to Elephantina an Isle situated in the furthest part of Thebais, & thither was I violently haled of them after a lamentable sort. but as I was overcome with the long journey, & now altogether wearied, again I heard from you by word of mouth that I should return to Panopolis. wherefore being feeble and faint by reason of the great vexations which befell unto me in that wearisome & tedious voyage, my body being wasted with sickness & weakened with age & grey hear, the flesh of my hands being shrunk & the ribs broken in my sides I came the second time to Panopolis & there partly with misfortune & partly with the pains of the bruised wounds I was ready to yield up the ghost. After all this your lordship gave forth a commandment in writing, by virtue whereof I was feign to remove from Panopolis unto a certain country that bordered thereupon. but whilst that now at length I hoped the edicts published against me would have an end & waited the pleasure of the most virtuous & puissant emperors touching my exile & misery, unlooked for there ensued (I speak unfeignedly) a cruel commandment that now I should be banished the fourth time. Again after a few lines. Be content I beseech you with these circumstances: let it suffice for one body to have endured such change of banishment: cease now I humbly request your honour from injurying me any longer, refer the sentence which is to be given of me unto the most puissant emperors, let me have justice, it appertaineth unto them to deal with me according unto their pleasure, take these mine advises as proceeding from a fatherly affection unto you as my loving son. If you presently take the matter in dugin as you have heretofore, go on a god's name, if reason can not bridle your rage. Thus doubted not Nestorius' with letters as with fist & foot to kick 
Nestorius the railing heretic had his tongue eaten up of worms and so died.  aswell against the emperors as their magistrates, & to revile them all to nought: neither could he be brought to modest behaviour for all his woe & misery. his end & departure out of this life, I learned of a certain writer to have been as followeth, to wit: his tongue to have been eaten up of worms, and so by the just judgement of God to have passed from these bodily to ghostly, from these temporal to eternal punishments.   

CAP. VIII.  
How Maximianus succeeded Nestorius in the see of Constantinople, after him Proclus, and after Proclus, Flavianus.  
WHen wicked Nestorius had departed this life, Maximianus succeeded him in the bishopric 
Nestorius, Maximianus. Proclus. Flavianus.  of the famous city of Constantinople, in whose days the Church of God enjoyed peace and tranquillity. After his decease Proclus governed the seae, who when he had run the race of his mortal life, left the room unto Flanianus.   

CAP. IX.  
Of Eutyches the infortunate heretic how he was deposed of Flavianus bishop of Constantinople and of the council which assembled there and deposed him.  
IN the days of Flavianus the poisoned heresy of Eutyches sprang up which caused a provincial 
provincial council haul at at Constantinople.  council to be summoned at Constantinople where Eusebius bishop of Dorylaeum being an eloquent Rhetorician called for the records, and first of all convinced the blasphemy of Nestorius. When Eutyches was sent for and come, he was found in reasoning to maintain the aforesaid 
Eutyches the heretic and his opinion condemned.  error. for I confess (saith he) that our Lord consisted of two natures before the divinity was coupled with the humanity, but after the vnitinge of them I affirm that he had but one nature. he said moreover that the body of the Lord was not of the same substance with ours. Wherefore he was unministered, yet at his humble suit unto Theodosus (he reported that Flavianus had forged records against him) the first council of Constantinople was called together of the bordering bishops to sit upon that matter, where not only the council, but also divers other bishops sifted out the doings of Flavianus. there the records being found true were confirmed, and a second council summoned to meet at Ephesus.   

CAP. X.  
How by the means of Dioscorus bishop of Alexandria and Chrysaphius, it came to pass that a wicked council was called together at Ephesus, where Eutyches the heretic was restored to his former degree.  
DIoscorus who succeeded cyril in the bishopric of Alexandria, was appointed moderator 
An heretical council held at Ephesus, ergo a council can and doth err.  of this council, Chrysaphius governor of the palace, had craftily brought this about to th'end the hatred owed unto Flavianus might be set on fire: thither also came Iwenalis' bishop of jerusalem, who some time governed the seae of Ephesus together with many priests of his train. Domnus who succeeded john in the Church of Antioch met them, julius also the substitute of Leo bishop of old Rome. beside these Flavianus was present together with his province. Theodosius commanded Elpidius as followeth: such as in times past gave sentence of Eutyches the most virtuous Abbot, good leave have they to be present at the council, but let them be quiet, and their voices suspended: my will is that they wait for the general and common sentence of the most holy fathers, seeing that such things as were afore time decided by them are now called into controversy. to be short, Dioscorus together with such bishops as were of his opinion in this council restored Eutyches into his former dignity as it appeareth more at large in the acts of the said council. As for Flavianus & Eusebius bishop of Dorylaeum, they were deposed of their byshopricks: the same council excommunitated also, and deprived Ibas bishop of Edessa, Daniel bishop of Carra, Irenaeus bishop of Tyrus and Aquilinus bishop of Biblus. They laid down moreover certain decrees against Sophronius bishop of Constantinople: they removed Theodoritus bishop of Cyrestes and Domnus bishop of Antioch, of whom what became afterwards I do not learn, and thus was the second council of Ephesus broken up.   

CAP. XI.  
The Apology of Euagrius touching the variety of opinions among the Christians, and of the ridiculous vanity of the heathen gods.  
I Would have none of all the ethniks which dote over their idolatricall service to deride us christians because the latter bishops have abrogated the sentence of their predecessors and seem always to add some thing unto the form of our faith. for we of our part though we sift out with great care the long sufferance of God which may neither in word be expressed, neither in deed be found out: yet are we so affectionated though we lean either to this side or to y● side side. that side, that we always honour it & extol it above all other things. Neither was there any one of all the heretics among the christians that of set purpose at any time would utter blasphemy & fall of his own accord to revile the majesty of God, but rather persuaded himself in avoutching this or that opinion, that therein he was of a sounder doctrine than the fathers that went before him. As touching the ground & principles of Christian religion which always ought unviolably be retained we are all of one opinion. for the godhead which we adore is the trinity & the persons whom we so highly praise are in unity: the word of God also was begotten before the foundations of the world were laid, & we believe that in these latter days he took flesh because of the favour and compassion he had on the work of his own hand. If in case that any novelty be found out as touching other matters they come to pass freely of man's own accord seeing it pleaseth God so to dispose of them and to grant them liberty to think as it pleaseth them best to the end the holy, Catholic, and Apostolic Church may reform what is found amiss, determine of both sides, guide unto the true godliness, and direct herself according unto the plain character of sound and sincere doctrine. And therefore it was said of the Apostle: It must needs be that heresies do reign among you, that they which are perfect among you may be known. Herein verily we have to wonder at the secret wisdom of God 
1. Corin. TWO 2. Corin. 12  which saith thus unto S. Paul: My strength is made perfect in weakness. For look what the things be which divide the members of the Church of God, even out of the same, sound doctrine is culled out, void of all reprehension, polished more curiously, & laid up more safely: the Catholic church increaseth thereby more & more every day & is extolled in manner unto the skies. But the ethniks favourers & fosterers of error which employ no labour & industry for the sifting out of the truth in God, neither to understand of his care and providence over mankind: these men I say do abolish both their old decrees and their newefounde constitutions, sometimes by inventing new Gods one after the other, some other times by consecrating for Gods their vain imaginations, and the fond affections of their minds attributing unto them the names of Gods, and to be short by fatheringe upon the Gods the practicing of such things to th'end their intemperate desires may escape unpunished. And therefore truly it cometh to pass that he which is honoured of them for their chief God the father, to wit, of God and man, being 
The wantonness of jupiter. This Phrygian boy was Ganymedes who jupiter made his cup bearer, in the banquet which he made the gods. Nectar the drink of the gods.  transformed into the shape of an Eagle snatched away through wantonness a Phrygian boy, delivered him a cup in reward of the filthy and heinous offence, lycensed him for love sake to begin unto him, to th'end either of them jointly with the Nectar might suck shame and reproach. The same God folded himself in other infinitt blemishes very odious to the seeming of the vulgar sort of people. for by taking upon him the form of every unreasonable creature, he became both male and female, and though his womb bore no burden, yet they say he caused by the act of venery that such a thing seemed to have been done by him contrary to nature. 
* Bacchus' the son of jupiter was an Hermaphrodite.  They say that Bacchus was his son, and that he was also Androgynus both man and woman, a great slander to both sex, the ringleader of drunkenness, quaffinge, surfeiting, vomiting and all the mischief that ensueth thereof. 
* jupiter thrust Saturnus his father out of heaven.  They report of this Aegiochus and thundering jove an other heinous act, that he murdered his father, which crime ought severely to be punished of all the nations under heaven. 
* Saturnus the son of Caellus (as the Poets do feign) fearing lest his father should get more children to inherit, cut of his father's privy members and cast them into the Sea, thereof rose a froth and of the froth Venus was borne.  For Saturn which begat him to his own destruction is said, by him to have been thrust out of his kingdom. What shall I speak of the whoredom and lechery that reigneth among the Gods where they appoint Venus Cypria begotten in the shell of a fish to be the chief author thereof, which detesteth chastity as an heinous and horrible offence, delighteth in all lecherous and beastly acts, and will be pacified with such sacrifices. with whom when Mars had committed adultery, and Vulcan her husband taking him in his snares, Mars and Venus were brought forth doing the deed to pastime and recreate the gods. 
* Phalli and Ithyphalli were the privy members of men offered up in honour of the god Bacchus.  Who is it that will not contemn with laughter their Phalli, Ithyphalli, Phallagogia, the misshapen and deformed 
* Priapus the son of Venus gotten in adultery by jupiter, and honoured with beastly sacrifice.  Priapus, the god 
* Pan was the son of Penelope the wise of ulysses. for when as after the battle of Troy she looked still for her husband to return, many were suitors unto her and because she delayed them from day to day they all abused her and got upon her Pan. other do say that Mercury took the form of an he goat, made Penelope in love with him and got the god Pan  Pan honoured for his filthy member & the mysteries celebrated in 
* In Eleusis there were sacrifices done in the honour of the goddess Ceres so filthy that they may not be written.  Eleusis, yet to be commended for this one thing that the sun beholdeth not their shameful acts, for they are done in the night season. but leaving these foul sacrifices and sacrificers, let us return where we left and paint forth unto the posterity that which remaineth of Theodosus reign.   

CAP. XII.  
How Theodosius the Emperor condemned the heresy of Nestorius.  
THeodosius laid down a godly decree which is found in the Code of justinian the third law of the first title where he condemned Nestorius for ever, and pronounced him to be held for accursed, being moved thereunto no doubt by the instinct of the holy ghost, for all that 
Cod. de sum.. trinit. et fid. cath. tit. 1. l. 3. sancimus.  Nestorius himself bragged that the Emperor bore him entire and singular good will. For thus he writeth: We decree moreover, that whosoever do embrace the wicked opinion of Nestorius and give ear unto his lewd doctrine, if they be bishops that they be banished the holy Churches: if lay persons that they be accursed. There are other laws of his made in the behalf of our religion to be seen extant which plainly set forth his servant mind and earnest zeal to the furtherance of the Christian faith.   

CAP. XIII.  
Of simeon a religious man which lived in a pillar.  
IN those days there was of great fame and renown one simeon, a godly man and much 
simeon an anchor. Domnus b. of Antioch.  spoken of: he was the first that taught to dwell in a pillar, and made therein his lodging scarce two cubitts wide. At that time Domnus was bishop of Antioch, who coming unto simeon wondered at his mansion and trade of life, desired of him very earnestly to understand the secrecy and mysteries thereof. They went both in together, consecrated the immaculate body of Christ, and became partakers of the lively communion. This simeon being in the flesh imitated in life the trade of the angelical powers, withdrew himself from worldly affairs, forced nature which of herself leaneth downwards and followed after lofty things: being placed as it were in the midst between heaven and earth, he sought conference with God, he praised him together with the Angels, he lifted the prayers of men up from the earth unto heaven, and offered them to God, he brought the goodness of God from heaven to earth, and made the world partaker thereof. his life is written by one which saw him with his eyes, also by Theodoritus bishop of Cyres, who among other things omitted this one history which I have found recorded among the inhabitants of the holy desert, and learned of them for certainty, when this simeon who lived on earth as an Angel and in the flesh much like a citizen of the heavenly jerusalem had begun this trade of life both strange and such as the world was not before acquainted withal, the religious men of the desert sent a messenger unto him for to demand of him what he meant by that newefounde and unknown kind of life, and wherefore he forsook the wont trade, the steps and traces of the saints which went before and devised to himself a foreign and unknown way: they exhort him moreover by their messenger to come down from his lodging and to follow the holy fathers which were his predecessors. They had moreover commanded their Legate that if he saw him yield and come down, he 
The spirit of simeon was tried by obedience.  should licence him to go on still in his own way (they persuaded themselves that his obedience would declare whether God had guided him to lead such a life, and to take upon him in this world so weighty a combat for to chastise his carcase) but if he stubbornly resisted, if he were froward and wilful, not yielding with all speed unto their counsel and advise he should pull him down with a vengeance. When the messenger came to him, exhorted him as the fathers had willed, and saw that immediately he began to rise, yielding unto their exhortation, he permitted him to proceed on and continue as he began, saying unto him as followeth: be of good cheer and behave thyself manfully, thy mansion no doubt is ordained of God. These things though other writers have omitted them, yet have I thought them worthy the penninge unto the knowledge of the posterity. The grace of God being resiant in the closet of his breast, was so fervent that he wrote freely unto the Emperor Theodosius, who had made a law that the jews inhabiting Antioch should enjoy again such synagogues as the Christians had taken from them, rebuking him sharply (for he feared only God who was his emperor) that Theodosius for to please the Christians called in his proclamations, deposed the magistrate which put in his head the restoring of the synagogues, entreated this holy man and namely Erius the martyr to pray for him unto God, & to make him partaker of his blessing. This simeon leading so austere a life, continued his mortal race six and fifty years. for he lived nine years in the monastery where he was trained up in the divine precepts of virtuous life: in Mandria, (so was the place called) seven and forty years: ten of these he spent in a very narrow room: seven in straicter pillours, and thirty years in a pillar of forty cubits. After his decease his holy corpse was brought to Antioch in the reign of Leo the Emperor and Martyrius bishop of Antioch, unto that time Ardaburius captain of the Eastern garrison remained in Mandria, together with his power, keeping the corpse of holy simeon lest the bordering cities should by force carry it away. Wherefore the holy corpse of simeon is brought to Antioch after the working of many miracles by the way: the which Leo the Emperor afterwards requested of the people of Antioch, but the Antiochians of the other side made humble suit unto the Emperor in such sort as followeth: In so much our city is not environed with walls (the emperors furious 
It is not a dead corpse but the living God that is protector of town and countries  rage had overwhelmed them to the ground) We have transported hither (O Emperor) the holy corpse of simeon that it may be both unto us and to our city in stead of a fortified wall Leo being thus entreated of them yielded unto their request, & granted them their suit. many parts of his carcase were reserved unto these our days, I myself saw his skull, at what time Gregory a man of great renown bishop of the church, and Philippicus required that the relics of the saints for the speedier expedition of his martial affairs in the East should be sent unto him. And that which was greatly to be marveled at, the hear of his head was not worn away but remained whole as if he had been alive, and conversant among men. the skin of his forehead being only shrunk into wrinkles and withered yet was not consumed: many also of his teeth being not pulled out by the hands of the faithful declared unto the world, the shape and stature of holy simeon. moreover there was laid up the iron chain which hung about his neck and with it the corpse so much spoken of, of all men for enduring such great hardness and misery was honoured with divine praises. All which circumstances both for mine own profit and the commonditie of the reader, I would rehearse at large were it not that Theodoritus (as I said before) had sufficiently discoursed of them.   

CAP. XIIII.  
Of the star that was seen in the porch of Symeons' pillar the which Euagrius together with many others saw.  
Now I am about to write a certain thing which I saw with mine own eyes. I was wonderful desirous to see the Church of holy simeon, it stands at the furthest from Theopolis that is Antioch, three hundred furlongs, set upon the top of a hill. the countrymen call that place Mandria borrowing the name as I suppose of the severe discipline and austere trade of life exercised by simeon therein, the hill riseth in height to a twenty furlongs. the building of the Church is after the manner of a cross notably set forth with porches of foursquare. The porches have pillours annexed unto them finely wrought of freestone which lift up the roof on high and that very artificially. The entire that is to the mids of the temple is wide open very cunningly wrought where the aforesaid pillar of forty cubits stands, in the which the earthly and corporeal angel led an heavenly life. The porches have as it were lattises on high the which they call windows, falling both towards the entry and porches themselves. At the left hand of the pillar in one of the lattises, I myself together with many country men assembled together, and compassing the pillar, saw a star of a wonderful bigness running and wandering hither and thither throughout the chinks and clefte lattises twinkelinge in the eyes of the beholders: neither that once, twice or thrice, but oftener, and the same oftentimes fading and vanishing away, afterwards immediately appearing again, the which is commonly seen on this saints holiday. There are which report (and verily we have to believe the miracle partly for their credit which testify the same, and partly also for that which we saw ourselves) that they saw the very shape of his person, hovering here and there, in a long beard with a 
* The greek word is tiara the attire of Persian women. lerom ad fabiol. calleth it Galenum a hat. the word is also taken for a Mitre or crown.  hat on his head after his wont manner. such men as travel that way may easily go in and see all, and some times they ride about the pillar. There is a porter which continually watcheth the porches of the Church that no woman enter in (the cause I do not learn) but if any draw nigh they stand without and behold the miracle. for one of the porches standeth over against the bright star.   

CAP. XV.  
Of Isidorus the pelusian and Synesius bishop of Cyrene.  
Under the reign of the same Emperor there flourished one Isidorus, the fame of whose sayings 
Isidorus.  and doings is spread far and nigh, and rife in every man's mouth, he so tamed the flesh with continual toil and labour and so fed the mind with mystical and heavenly doctrine, that he led on earth the life of an Angel and commended unto the world the lively and express form of the monastical and contemplative trade of living. he wrote beside many other notable works of his great labour and study, one unto cyril whereby we gather that he lived at one time with the renowned cyril. Now that I have run over these things aftermy slender ability, 
Synesius.  let us not forget Synesius bishop of Cyrene, that the excellency of his virtues may set forth the simplicity of our style. This Synesius was so eloquent a man and so profound a philosopher that he was had in great admiration of such christians as judged of him without partiality, respecting neither the venom of malice, neither the vain flattery of friendship. Wherefore they persuade him to be baptised and to take upon him the priestly function though he admitted not the article of the resurrection, neither would be brought to believe the same, hoping of him very charitably that these things would follow after his other virtues, and that the grace of God would suffer nothing to want in him that appertained unto his soul's health & salvation. which hope of theirs was not frustrate. for how excellently he proved, both the learned epistles he wrote after the receiving of priesthood, also the book which he dedicated unto Theodosius with other notable monuments of his industry do declare.   

CAP. XVI.  
How Ignatius was translated by Theodosius from Rome and buried at Antioch.  
THe bigger sort of bones which the beasts left undevoured unto holy Ignatius, (after the blessed martyr as john the Rhetorician with others do record had according unto his desire enjoyed the bowels of beasts in stead of his resting grave at Rome in the theatre and stage striving of ravenous beasts) were translated into the Churchyard of Antioch in the reign of Theodosius which was a long time after his martyrdom. for it was almighty God no doubt that inspired Theodosius with that good motion, highly for to reverence that godly martyr, and to consecrate the temple whereof old devels were honoured, called the temple of the goddess of fortune unto Ignatius the holy martyr. That which of old was dedicated unto fortune is now become a sanctuary and a famous temple to celebrate the memore of Ignatius, whose holy bones were carried in a chariott with great solemnity and buried within the temple. for which cause there is an holy day kept with great joy even at this day, the which Gregory the bishop hath set forth with greater royalty. These things came there to pass in such sort as you hear, because God would have there the memorial of his saints celebrated with honour and reverence. for the impious and wicked tyrant julian the Apostata being emperor and requiring an answer of the oracle of Apollo (who prophesied in Daphnis and spoke by virtue of the fountain Castalia) which had not the power to open his mouth (holy Babylas the martyr whose corpse was hard by interred, had tied his jaws together) julian I say against his will and as it were forced thereunto, translated very honourably the corpse of Babylas and builded a goodly Church which stands at this day without the the gates of Antioch: this he did to th'end the dettells afterward might accomplish their wont treacheries even as report goeth they promised before unto julian. but this came to pass through the providence of God partly that the force and virtue of martyrs may be seen of all men, and partly also that the holy bones of this blessed martyr should be buried in hallowed ground and beautified with so gorgeous a building.   

CAP. XVII.  
Of Attilas' king of Scythia how he destroyed both the Eastern and western parts of the world: of the great earthquake and strange wonders that were seen in the world.  
IN those days there was a battle raised by Attilas' king of Scythia, which at this day is much 
Anno Dom. 451. some other say 455.  spoken of: but Priscus Rhetor declareth at large with flowing style how he invaded both east and west, how many and what great cities he won, and how nobly he behaved himself unto the final end of his frail life. Furthermore in the time of the aforesaid Theodosius reign there was a marvelous great earthquake, the strangeness whereof exceeded all the wonderful earthquakes that ever were before, which stretched itself in manner throughout the whole world: so that many turretts within the palace were turned down to the ground: the long wall of Cherronesus came to ruin: the earth opened and swallowed up in her gulfs many villages: many woeful mischances befell unto mankind both by sea and by land, many wellsprings were dried up, again where fountains were never seen before it flowed out: many trees were plucked up by the roots: the valleys became high mountains: the sea threw out fishes for dead: many Islands were drowned, the sea overrunning the banks and overflowing the countries: many ships sulcating in the main seas were seen on ground, the sea falling back not yielding his wont streams: many countries' throughont Bythinia, Hellespontus, and both Phrygia endured such calamities that they were utterly undone. This misery endured toe toe long yet did it not proceed with such vehement annoyance as it began, for it fell and slaked by a little and a little until at length all was ended.   

CAP. XVIII.  
The buildings of Antioch and the founders thereof.  
ABout the same time Memnonius, Zoilus and Calixtus, great patrons of the true piety and Christian profession were sent from Theodosius the Emperor to govern the noble city of Antioch. of which number Memnonius builded from the ground with gorgeous and goodly 
Memnonius.  workmanship, the place which we call Psephium, leaving in the midst an hall open in height to the tempered aer under heaven. Zoilus erected the princely porch so called unto this day, and curiously 
Zoilus.  wrought which is toward the South side of the palace called Ruffian. moreover Calixtus 
Calixtus.  founded a goodly monument which both of old and of late vayes is called Calixtus porch, afore the shire hall and the judgement seats over against the market and the princely house where the captains of the garrisons are wont to lie. After all these Anatolius precedent of the emperors 
Anatolius.  power in the east being sent thither built the tower which beareth his name, and set it out with sundry kinds of building. Though these things seem from the purpose yet in mine opinion the knowledge of them is profitable for the studious reader.   

CAP. XIX.  
Of sundry battles that were fought both in Italy and in Persia in the time of Theodosius the Emperor.  
WHile Theodosius was Emperor there was great sedition throughout Europe, yea when Valentinianus governed the Roman dominions: all which Theodosius with great power of horsemen and footmen by sea and by land suppressed. And so quelled the haughtiness and furious race of the Persian blood, whose king was Isdigerdes the father of Bararanes or (as Socrates writeth) Bararanes himself, for when they had sent Legates unto him to entreat for peace he granted it, the which continued unto the twelve year of Anastasius reign. the which things are also remembered of other writers, partly compendiously gathered by Eustathius Syrus of Epiphania otherwise called Antioch who layeth down in like sort how Amida was taken. It 
Claudian the Poet. Cyrus' the Poet and president.  is reported moreover that then Claudian and Cyrus the famous Poets did flourish: and that Cyrus was made chief precedent (which our ancestors do term the head officer of the hall) and then appointed general captain of the Roman power in the west dominions when Carthage was won of the Vandals and Genzerichus captain of the Barbarian host.   

CAP. XX.  
Of Eudocia the Empress and her daughter Eudoxia, of her voyage to jerusalem and the picture where with the people of Antioch did honour her.  
THeodosius through the procurement of Pulcheria the Empress being his sister, married Eudocia, borne in Athens and of goodly beauty, after she had been baptized in the Christian fatth, on whom he got a daughter by name Eudoxia. when she came to ripeness of years and marriageable Valentinianus the Emperor took her to wife: brought her from Constantinoplc to old Rome. Eudoxia went afterwards to the holy city of Christ who is God, where, in the 
Socrat. lib. 7. cap. 43.  Oration she made unto the people about the latter end she rehearsed this verse,  
My birth I boast of you began, your blood in me doth brag.  
Where she signified that the inhabitants of that city came from Greece. but if any man be desirous to know more erquisitly the truth of these things let him repair unto Strabo the Geographer, Plegon, Diodorus Siculus, Arrianus, Pisander the Poet, Vlpianus, Libanius and lulian the renowned Rhetoricians where they are discoursed of at large. Afterwards when she came to Antioch the people of that city erected her picture of brass very artificially handled in honour of her which is as yet to be seen. It was through her procurement that Theodosius became a benefactor of Antioch, that he enlarged their city, and lengthened their wall unto the gate which bringeth to Daphnis in the suburbs as it is of every man to be seen. for the foundations of the old walls are at this day to be seen whereupon the new building was laid and lead us as it were by the hand unto the gate. There be some which writ that the walls were enlarged by the elder Theodosius, and that he gave two hundred pound to repair the bath of Valens which was burned of the one side.   

CAP. XXI.  
How Eudocia did many worthy acts at jerusalem and of the divers trade in life, and diet of the religious men in Palaestina.  
EVdocia went twice from Constantinople to jerusalem, and though I purpose to leave for such as have written her life (who in mine opinion have not reported the truth) wherefore, upon what occasion, and to what end she did it: yet it is known well enough that during her abode in that holy city of Christ she wrought many worthy acts to the setting forth of the glory of God. for she founded religious houses and made the street commonly called the great causey, in which religious houses though the manner of living be diverse, yet their trade and discipline tends to one end, and the same very godly. for some of them live in a society, enjoying not one jot of the things which commonly allure and weigh down the minds of mortal men after worldly affairs, as much to say, they have no gold, but what have I said, gold? nay they have not a rag of their own to cover the bare, neither food to satisfy nature. for the cloak or coat 
It behoved then that these monks should be of one size.  which the one now weareth, an other in a while after putts on the same, so that the garments of all seemed to be one man's, and one's clothing in common to all. moreover they all had but one table, not furnished with dainties or other kind of food what soever, but only with herbs, roots, and pulse, and so much only as sufficed nature, and preserved life. furthermore in prayers only which they poured jointly unto God they spent day and night: they so wasted their bodies and mortified themselves that they seemed as dead men lying unburied upon the face of the earth. some of them do more than their decrees and statutes enjoin them, for they fast the space of two days, yea and three days also. there are of them which abstain five days and over, and scarce then do they take as much food as sufficeth nature. Other some follow an other trade and order of living far otherwise then the former men, for they shut up themselves severally in little cabanes which are of such height and breadth that they can not stand bolt upright, neither bow 
Hebr. 11.  themselves downwards at their pleasure. Of which number some as the Apostle saith live all the days of their lives in caves and dens together with bruit beasts and pray unto God in certain secret and unknown buries of the earth. but some of them have found out an other kind of life which exceedeth all patiented sufferance. for men and women hide themselves in the dry desert which scaldeth with scorchinge heat covering only such members as of necessity are constrained to serve nature, the other parts of the body they yield all bare both unto the parchinge 
The monks of Palaestina became as beasts.  heat of summer, and pinching cold of winter contemning either of them alike. These men moreover laying aside such nourishment as other men used, fed upon green grass and were called foragers or pasturers and live only upon that, so that in process of time they became like beasts and differed from men both in bodily shape and behaviour of mind. If peradventure they see men immediately they run away, and if any pursue after them, either their feet with swiftness carries them away, or they pop themselves into such hollow places of the earth where others can not come unto them. another thing yet I will rehearse which for all it seemeth to pass all the rest I had almost forgotten. Although there be not many in number of this sort, yet some there are who being void through virtuous disposition and free from all perturbations of the mind, come abroad into men's companies, mingle themselves with the thronging multitudes and feign they are mad and so they tread vain glory under foot, which the soul (according unto the saying of wise Plato) useth to shake of as the last cover of shame and reproach. They take so little delight in feeding of themselves and therein use such Austere discipline that if necessity constrain them to host at a tippling house or in the stews they neither reject the place, neither cover their faces, neither thereat blush at all. moreover they bayne themselves very oft, and most commonly they are conversant with women and bath together and so they seem void of all carnal affections as if they had brought nature captive unto them: in so much they can not be led neither with the wanton looks, neither with the toying and dalliance, neither with the amorous clipping and embracing of a woman to the natural motion of venery. but with men they are as men and with women they live like women, and for all they refuse not the company of both sex, yet know they only the use of one. To be short in this most holy and divine kind of life, virtue hath prescribed laws for nature, and made peculiar decrees for herself, to wit: that not one of them all have their full of necessaries, for by their law they must hunger and thirst, & thereafter to attire themselves as necessity constraineth. their trade is so measured with such singular commendation, and their diet so moderate that if they fall into the contrary part and far different from the other, they feel in themselves no change at all. contrarieties are so tempered in them, the grace of God maketh such a commixtion of repugnancy, and again dissolveth the same, that life and death, two things in nature and effect far set one against the other, seem to join hands together, & dwell in them: and look wherein perturbations do raigue in others, in them they are plucked up by the roots and lie for dead: and where continual prayer is to be made, there they seem of ripe years, strong bodies, and strength invincible. These men live both ways, partly as it were by shaking of the flesh they seem to live for ever, partly again by companying with men, and applying medicines unto their bodies, they call to God for mercy, & run over such devout service as may fitly agree with the former life. yet want they no necessaries, neither are they bound to one place, for almay hear alike, & company alike, they use often, nay they kneel continually, again the wearisome standing they make, refresheth age, & the voluntary weakness they brought themselves unto. They are champions without flesh on their backs, they are wrestlers, yet have they no blood in their faces, who though in steed of dainties and set dinners they use solemn fasting, yet had they liefer take nothing, if in so doing they could possibly live, then cromme themselves with delicacies. And again if it so fall out, that a stranger come among them though it be very early in the morning, they entertain him very courteously offering him both meat and drink, so that they devise an other kind of fasting, that is to eat by compulsion, and in so doing men have them in great admiration, who though they want many things to the sustentation of nature, yet are they contented with little, being enemies to their own will, and to nature. they resemble in their doings the will and pleasure of their elders, in bridlinge the baits of fleshly lust, the soul hath the mastery, committeth such things as are pleasing and acceptable unto God with great discretion and diligence, but in the mean while, happy are they, and happier when they depart hence, for they bend thither all their might and hasten to enjoy their wished desires.   

CAP. XXII.  
What things Eudocia the Empress repaired in Palaestina, and the founding of S. stephan's Church.  
THe wife of Theodosius had conference with many of those kinds of men we spoke of before, and founded (as I have likewise made mention) many such religious houses: she repaired the walls of jerusalem and made them far more beautiful than they were before. she founded also a goodly Church in remembrance of Stephan the first Deacon and Martyr, not a 
Theodosius junior died Anno Dom. 450.  furlong of from the City of jerusalem, where she was buried after her departure unto immortal bliss. Theodosius also as some think before the decease of Eudocia departed to rest, when he had reigned here on earth thirty eight years, in his room succeeded Martianus, a man renowned in all things. whose famous acts while he governed in the east we will lay down, by the help of God in the second book following.   
The end of the first book of Euagrius.   

THE SECOND BOOK OF THE ECCLESIASTICAL HISTORY OF EVAGRIUS SCHOLASTICUS.  

CAP. I.  
Of Martianus the Emperor, and the signs which foreshowed his reign.  
IN the first book going before we have discoursed the Acts done in the reign of Theodosius the Emperor of famous memory: now it remaineth we take pen in hand and paint forth unto the posterity, the virtues of the renowned Martianus the noble and puissant Emperor of Rome, his country, his lineage, and how he attained unto the Roman empire. In observing this method we shallbe able the sooner to contrive every his famous acts in their fit and convenient place. Patriscus Rhetor, with many others hath written at large of the life of Martianus. By birth he was of Thracia, the son of a valiant captain: who being wedded to his father's trade of life, got him strait to Philippopolis & there was entertained in the number of such as exercised themselves in the feats of arms. It fell out in his voyage as he took his journey thitherwards that he saw on the way a dead corpse whom death had newly bereaved of his life. he stood still and was amazed thereat (for as he was virtuously inclined every way, so was he prone to compassion) he continued there so long until he had finished all things what so ever belonged unto the hearse and funeral. but when such as dwelled in compass, had seen his doings they made relation thereof unto the magistrates of Philippopolis. They laid hands upon Martianus, and charged him with the murder. but when signs and contectures prevailed more with the magistrates than the truth or the protestation of Martianus, denying that ever he had murdered the man: and when Martianus was now ready to endure the penalty of an homicide, upon a sudden unlooked for (God no doubt of his goodness providing for him the best) the author of that heinous act was found, confessed the fact, was immediately executed and Martianus proved innocent. being thus wonderfully delivered out of trouble he got him unto a certain garrison not far of, & requested they would entertain him among them, and register his name in their catalogue. They had the man in admiration, and prognosticated of him by certain guesses that he would prove a worthy man: received him with willing minds, matriculated his name in their book: neither placed they him in the lowest room as a late comer after their law and custom, but preferred him to an honourable office, the which one whose name was Augustus, enjoyed before him, but then was lately deceased, and entitled him Martianus Augustus, so that together with his preferment he received the Imperial title (for the emperors are called Augusti) before be was proclaimed Emperor. Neither truly could the name rest in him without the dignity, neither again did the Imperial title require any other name to express the worthiness thereof, so that the self same name was both proper and appellative, and being once sounded it gave forth the signification, both of the dignity and the borrowed name, another thing moreover happened which foreshowed unto Martianus the imperial sceptre. When together with Aspar he warred against the Vandals, Aspar being overcome of them, Martianus with many others was taken & brought with other captives into a plain green where Genzerichus would needs see them alive. being brought together Genzerichus as he sat in an upper room took great delight in beholding the number of captives. The captives as long as it pleased every one continued in the green, for Genzerichus had commanded their keepers to knock of their shackles. wherefore as they all spent the time diversly, Martianus laid him down on the ground & took a nap on a sunny bank, which burned more vehemently than the season & time of the year did require. As he slept an Eagle flew over him, set herself between him & the sun, spread abroad her wings, shadowed him as it had been a cloud, & in so doing eased him greatly, so that Genzerichus wondering at the circumstance conjectured a right of the things that were to befall him, he called Martianus unto him, restored him his liberty & bound him with an oath, if ever he came to be emperor that he would join in league with the Vandals, and never take armour against them, the which (as Procopius writeth) Martianus performed in deed. but omitting such things as may seem impertinent, let us return unto the history. This Martianus as he excelled in piety towards God, so he passed in justice towards his subjects. he deemed that to be richesses, not which consisted of treasure and raising of tribute: but only that which supplied the want of the needy, and yielded a safe and a secure life unto such as enjoyed great possessions. he was a terror unto his people, not in punishing offenders, but in threatening, least at any time they should offend: and therefore the empire was unto him no inheritance but the hire of virtue, the which he obtained with the general consent of all, both Senators, subjects, and all sorts of people, when as Pulcheria the Empress persuaded them to do no less, whom he entertained in his palace as an Empress, yet knew her not as man knoweth his wife, for she continued a virgin unto her last hour. These things were done before that Valentinianus the Roman Emperor ratified the election of Martianus, who afterwards understanding of his virtuous disposition condescended thereunto. Martianus laboured with all might possible that all men jointly should laud God, and the lips whose languages impiety had confounded, should devoutly now at length close together, and sound out with harmony and consent, the praise of the living God.   

CAP. II.  
Of the council of Chalcedon and the occasion why it was summoned.  
WHen Martianus was of the disposition mentioned before, there came unto him Legates from Leo bishop of old Rome, signifying that Dioscorus had made light of the decree which Leo had laid down in the council of Ephesus agreeable with the true & rightfayth: there came others also reporting what injuries & contumelies Dioscorus had done unto them, requesting that a council might be called together for the hearing of their causes. The which suit as chief of all others, Eusebuis bishop of Dorilaeum made unto the emperor & followed hard, opening unto him how that both he and Flavianus were deposed of their bishoprics through the fraud and wiles of Chrysaphius one sometime of Theodosius guard: that Flavianus (at what time Chrysaphius sent unto him requiring gold for his admission into the bishopric) sent unto him the holy vessel of the Church for to make him thoroughly ashamed of his demand: and that Chrisaphius wallowed alike in the heretical puddle and blasphemous impiety of Eutyches. he certified him moreover that Flavianus was piteously put to death by the procurement of Dioscorus, thrust by him violently out of the Church, and disdainfully pounced with his feet. The council of Chalcedon was summoned for the hearing of the aforesaid accusations. Legates and posts were sent into every province, the holy clergy were called together by letters, containing grave and godly matter, first of all to meet at Nice, so that Leo bishop of Rome wrote unto them by Pascasianus, Lucentius and others whom he sent thither to supply his room in such sort as followeth: Unto the bishops assembled at Nice, Leo sendeth greeting: afterwards at Chalcedon a city in Bythinia, where Nestorius was cited to appear, as Zacharie Rhetor doth favourably report of him. But it is plain it could not be so, for Nestorius was commanded under pain of an accurse not to show his face in the council. The which thing also Eustathius bishop of Berytum writeth plainly in the letters which he sent to john the bishop & to another john the priest, of the canons laid down by that council. his words are these. There came to this council such as diligently searched out for the relics of Nestorius 
Eustathius epist. ad joh.  and with open mouths they exclaimed upon the council: what reason and conscience is there that holy men should be accursed? So that the Emperor was greatly incensed against them and commanded his guard they should send them packing with a vengeance. Wherefore I can not see how Nestorius after his decease should be called to the council.   

CAP. III.  
The description of the Temple of the holy martyr Euphemia within the city of Chalcedon and the miracles wrought therein.  
THe bishops from every where met in the holy Temple of Euphemia the martyr, which stands in Chalcedon a city of Bythinia. this Temple lieth from Bosphorus little more than two furlongs, situated in a very pleasant soil, rising upward steep wise, so that such as frequent this Martyr's temple may easily mount up by a little and a little without weariness, and in they come unwares, yea into the body of the Church. being there & looking downwards, as out of a kenning tower they see all the fields underneath them as even ground and plain valleys, flourishing with green grass, laden with corn and covered with goodly woods of all sorts very delectable to behold: moreover they see high hills and craggy rocks rising gayely by degrees up into the skies: diverse sorts of seas, some yielding a bluish and sky colour by reason of the clear wether playing as it were calmly and gently with the shores while the adjoining regions are void of tempest, some other tossed with blustering blasts of wind and raging storms, hurling up pimple stones, foaming out filth and paltry weeds, casting shelfish upon the banks with whirling waves. Furthermore this temple stands right over against Constantinople so that the beholding of so worthy and so noble a city brings unto it great majesty, this temple is of three forts of goodly and large building: the first lying wide open with a long porch receiving the tempered aer of the sky set up with goodly pillours on every side. The second in length and breadth like unto the former adorned likewise with little pillours differing only in height, & the lifted ridge. Of the North side of which second building there is a round isle & the great window unto the East, the pillours within are cunningly wrought bowewise, of the same stuff and one bigness after the form of a circle. Underneath these there is a fit overcast with the like roof where it is lawful for every one to pray unto the Martyr & to be present at the holy mysteries. Within the isle Eastwards there is a vestry artificially builded where the relics of the holy martyr are chested in a long coffer cunningly made of silver, the which some men for the length thereof do call Long as if the proper name were so. The miracles wrought at certain times by this blessed Martyr are known I am sure of every Christian. For oftentimes either she appeareth unto the Bishops in their sleep which orderly succeed in the government of that Church, or showeth herself unto some other that are of great fame for their virtuous life and godliness charging them to celebratea feast in that Church of dainty & delicate food. The which thing being signified unto the Emperors, unto the chief Priest and whole city, all ran thither both Prince, Priest, and people to become partakers of the mysteries. After all this in the sight of the whole assembly, the Bishop of Constantinople accompanied with his clergy got him into the vestry where the corpse of this holy Martyr (above named) was interred. There is on the left hand of this coffin and chested corpse 
What injury was this unto the dead corpse? It is better for the faithful Christian to become partaker of the blood of Christ which redeemed him from death and damnation.  as it were a little wickett very strongly made of little latises through the which they use to let down a long iron with a sponge tied about the end, they dipp and soak it round about in the dead corpse after wards pull up the sponge all imbrued with cogeled drops of blood. The people seeing this, worship God immediately and magnify his holy name. There are so many drops of congealed blood drawn up that they suffice the religious Emperors, the whole assembly of priests gathered there together, & all the flocking multitude not only to participate thereof themselves, but also to send unto the other faithful throughout the world, that full fain would be partakers with them. But the congealed drops continue still the same, neither doth the holy blood change the hew or colour thereof at all. All which things are not to be seen at any certain, special, or appointed time but thereafter as the Bishop of that place is in life and as it agreeth with his virtues. For they report when any singular man of godly disposition is chosen Bishop of that Church, that then most commonly this miracle is to be seen: but when a lewd person is crept to enjoy the room that these things very seldom come to pass. another thing yet I will rehearse which is stayed and hindered neither by time neither by occasion, neither maketh any difference between faithful and infidel but showeth itself alike unto all men. When any cometh into the vestry where the coprs of this holy martyr is chested he is so ravished with such fragrant odours that all other perfumes in comparison of that seem worth nothing. For it is like neither the sweet smelling flowers culled in the green meadows, neither any other redolent savour whatsoever neither such as is made of pleasant oils: but it is a strange and passing all the rest breathing out of the Martyrs dead body.   

CAP. FOUR  
Of the things handled & decided by the council of Chalcedon, how after they had deposed Dioscorus b. of Alexandria they restored Theodoritus and Ibas to their Bishoprics.  
IN the aforesaid place described of us at large the Council of bishops met together where Pascasianus and Lucentius bishops, and Boniface a Priest, legates (as I said before) of Leo bishop of old Rome: Anatolius bishop of Constantinople, Dioscorus bishop of Alexandria, Maximus bishop of Antioch, and Iwenalis' bishop of jerusalem, with the priests of their several provinces were present. There sat with them the chief senators unto whom the substitutes of Leo said that Dioscorus ought not to sit with them in the council, that Leo their bishop had charged them no less, and if they would not yield unto it, that they would leave the Church and bid them farewell. When the Senators demanded what crimes Dioscorus was to be charged withal, their answer was, that he who contrary to all right and honesty played the part of a judge, was to abide the sentence of judgement him self for the censure he had pronounced of others. These things being spoken, and Dioscorus also being appointed to stand in the midst, Eusebius bishop of Dorylaeum requested that the supplication he had sent unto the Emperor might be openly read in their hearing, and withal he added these words. I protest unto you that Dioscorus hath injuried me not a little, he hath also brought our religion into great infamy, he procured the death of Flautanus the bishop, and wrongfully deposed him together with me. cause I beseech you my supplication to be read. When he had made an end of speaking his supplication was read, containing such a form as followeth.  

The humble supplication of Eusebius bishop of Dorylaeum exhibited unto the most virtuous Emperors, requesting he may be heard pleading both for himself and in the behalf of the catholic faith.  
IT behoveth your majesties (most noble and puissant emperors) to provide carefully for the 
The supplication of Eusebius bishop of Dorylaeum exhibited unto valentinianus and Martianus the emperors.  quietness of all your loving subjects, yet when all others sustain injuries ever to uphold and assist the sacred senate of priesthood. and herein verily the divine godhead which granted unto you the rule & domination of the whole world is truly honoured. wherefore seeing the christian faith, & we ourselves also have been oppressed & diversity molested with extreme wrong by Dioscorus the most reverend bishop of the most noble city of Alexandria, we are come unto your wont clemency most humbly to crave justice at your hands. The occasion of our complaint is as followeth. In the council lately held at the famous city of Ephesus (I would to God it had never been called together, then had it not brought into the whole world such horrible mischief and hurly burly) the aforesaid Dioscorus who trod right & reason under foot, who set the fear of God far out of his sight, who maintained one absurd opinion with Eutyches that vain & heretical varlett, who of a long while revealed not unto many the venom of his cankered stomach, yet bewrayed himself in process of time partly by occasion of the crimes we laid to Eutyches his charge, & partly also by occasion of the sentence which Flavianus the bishop of worthy memory pronounced against him: gathered together a great multitude of seditious persons, raised with his money no small power, laboured as much as lay in him to overthrow the catholic religion and godly faith of the ancient fathers, and to establish the blasphemous opinion of Eutyches the monk whose opinion was ever condemned of the holy fathers from the Apostles time unto this day. wherefore seeing the heinous offences he committed both impudently to the derogation of the Christian faith & uncharitably against us, be of no small importance, we are most humbly to crave upon our bare knees of your graces, and to request that by virtue of your authority the most reverend bishop Dioscours may be enjoined to answer unto such crimes as we have laid to his charge, to wit, unto such practices of his, & records as he broughtforth against us in the holy council, whereby we shallbe able plainly to prove that he is estranged from the catholic faith: that he maintaineth an opinion which is nothing else but blasphemy itself: that he both deposed us unjustly & injuried us diversly beside. we beseech you moreover to vouchsafe the sending of your gracious letters unto the holy & general council of the most godly bishops, to th'end both our doings & his may indifferently be heard, & that your highness may be certified again of all that is handled by the council, hoping that therein we shall please our immortal head Christ jesus. If we may obtain (most holy emperors) this our humble suit at your majesties hands, we will not cease day & night to pray for the prosperous state of your empire, & the continuance of your reign.   
After these things the acts of the second council of Ephesus were openly read at the request both of Dioscorus & Eusebius: the subtle disputation & exquisite discourse thereof both written of many others & also laid down among the acts of the council of Chalcedon, if I should here pen for the reader (who peradventure willbe desirous to understand the final end of all their doings) without doubt I should seem to post him over with delays, I will therefore refer it to the end of this book, where as many as will have all things (after their common saying) at their finger's ends, may both read all, and carefully commit the whole to memory. But now let us proceed on in the things which we have chiefly purposed to handle, that is to say, how Dioscorus bewrayed himself, partly by rejecting the Epistle of Leo bishop of old Rome, and partly also by deposing Flavianus bishop of new Rome, all which he did in one day, and craftily devised that the bishops which assembled together should subscribe unto a blank, where afterwards he caused the deprivation of Flavianus to be written. when these things were done, the senators decreed as followeth. The next day after when the council advised themselves somewhat better, we 
The censure of the senators in the council of Chalcedon.  do perceive that they reasoned more exquisitely of the true and catholic faith. Wherefore seeing that Flavianus the bishop of worthy memory and Eusebius the most reverend bishop of Dorilaeum were found not to have erred in the faith after we had searched the acts and decrees of the council, and also by the report of such as were chief in the council, and therefore unjustly to have been deposed (for they confessed themselves sowly deceived and wrongfully to have deprived Flavianus and Eusebius) It seemeth good unto us, and no doubt God approveth the same, that Dioscorus the most reverend bishop of Alexandria (if it so please our Lord the Emperor) Iwenalis' the most reverend bishop of jerusalem, Thalassius the most reverend bishop of Caesarea in Cappodocia, Eusebius the most reverend bishop of Armenia, Eustathius the most reverend bishop of Berytus, & Basilius the most reverend bishop of Seleucia in Isauria (who were then of authority and chief of the council) should be punished alike, deposed of their byshopricks, by the censure & judgement of the council, as the canons of the church do require, & be at the emperors pleasure. Immediately there were other bills exhibited against Dioscorus both of the crimes he committed, and the money he had received: but when Dioscorus being called the second & the third time of the council, sent feigned excuses for himself & came not, the Legates 
The sentence which Pasca sianus, Lucentius and Boniface (substitutes of Leo b. of Rome) gave of Dioscorus.  of Leo bishop of old Rome, stood up in the council, & said as followeth, The heinous offences which Dioscorus late bishop of the noble city of Alexandria, committed against the canons of the councils, & the ecclesiastical discipline are thoroughly known of us all, partly by sifting out such things as were heard in the former session, and partly also by examining such things as we decided this day. And that we may omit many other things, this man of his own authority contrary to the canon of the church received Eutyches into the communion, an heretic of the same opinion with him, & one that was justly deposed by his own proper bishop, to wit, the most holy father, and our bishop Flavianus: & this he did before he showed his face in the council which he held with the most holy bishops at Ephesus. but the Apostolic seae pardoned the bishops because they were constrained against their wills to do that which they did: who yielded themselves unto this present hour both to Leo the most holy bishop, & to the whole sacred & general assembly of bishops, & therefore as men of one opinion with him, he received them into the communion. As for this Dioscorus he cesseth not as yet to glory of the things for the which he ought to mourn, lament & lie groveling upon the ground in sackcloth & ashes, not only this but also he forbade the reading of holy Pope Leo his epistle written unto Flavianus of godly memory, yea being oft entreated of the Legates, nay when he himself had promised with an oath he would procure it to be read. the default in not reading of which epistle, hath been both an offence & hindrance unto the holy churches under heaven. Although he was privy to such lewd practices, yet have we assembled together, to th'end we might deal somewhat favourably both with him for all his former lewdness, and also in like sort with the other godly bishops which were not of equal authority with him in judgement. but seeing that his later misdemenure exceeded his former impiety, for he sticked not to excommunicate Leo the most holy and most religious archbishop of Rome, moreover when shameful bills were exhibited against him, & he himself being cited once, twice, & the third time as the canon of the church hath commanded by the godly bishops to appear before the council, yet would be not come, for his own conscience accused him, but entertained contrary unto law such as were justly deposed by divers councils & set at nought sundry constitutions of the church condemning as it were himself with his own doings: once again seeing these are found to be his later practices, Leo the most holy archbishop of great & old Rome, by us and this sacred assembly together with the most blessed Apostle S. Peter, who is the rock, the ground of the Catholic Church, and the foundation of the true faith bereaved him of all dignity that belongeth to a bishop, and deprived him of the priestly function. wherefore let this holy council give the sentence of Dioscorus (of whom we have hitherto spoken) according unto the canons of the Church. When these things were ratified by the council, and certain other things decided, the bishops that were deposed with Dioscorus at the request of the council, & the consent of the emperor were restored to their byshopricks: again when they had annexed certain things unto their former constitutious the council pronounced such a sentence as followeth. Our Lord and saviour jesus Christ going about to confirm his disciples in the knowledge of the faith, said unto them: my peace I give you, my peace I bequeath unto you, to th'end none should vary from 
The acts & decrees of the council held at Chalcedon.  his neighbour in sacred religion, but that all with one mouth & mind should acknowledge the word of truth. (immediately after when they had read the creed established by the council of Nice, with the form of faith agreed upon by a hundred & fifty godly fathers assembled at Constantinople, they proceed on in these words) that divine & holy creed containing the abundance of the grace & spirit of god is sufficient both to bring men unto a perfect knowledge of the faith, & also unto a sure confirmation of the same. for it instructeth us most exquisitely in such things as we must necessarily know of the father, of the son, & of the holy ghost, and setteth forth after the plainest manner the incarnation of our Lord jesus for them that with faith will embrace it. but seeing that certain lewd & godless persons endeavouring with their erroneous opinions, to root out true religion have brought into the world many vain fantasies of their idle brains, of which number some were not afraid to corrupt the true understanding & the mystery of the manhood, our Lord jesus took for our sakes & to deny the mother or bearing of God which is attributed unto the virgin 
Against Nestorius.  Mary, other some feigned very fond that the divinity & the humanity consisted of one nature, confounding both with a certain imaginative commixiton of natures, & affirming with horrible blasphemy 
Against Eutyches.  that in the said confusion the divine nature of the only begotten was patible. therefore this great & general council presently assembled together being desirous with all might to stop every gap, & to cut of all occasion of devilish devices wrought to the overthrow of the truth, decreeth that the faith which we received of the fathers is inviolably to be retained: and therefore 
The Nicene creed is confirmed. Against Macedonius opinion the creed of the council held at Constanti nople is ratified.  commandeth above all other forms of faith, that the creed delivered unto us of three hundred and eighteen godly fathers is firmly to be believed. moreover to th'end the enemies of the holy Ghost may utterly be foiled, it ratifieth the doctrine afterwards established touching the substance of the holy Ghost by a hundred and fifty godly bishops which met at the princely city of Constantinople: the which essence those fathers made manifest unto the whole world, not by adding anything of their own, as if the canons of the Nicene council were unperfect, but that they might declare by manifest testimonies of holy scripture what their own opinion was of the holy ghost against such as denied the godhead thereof. furthermore to the confutation of such as doubted not to pervert the mystery of our Lord's incarnation, affirming both impiously and blasphemously that he which was borne of the holy virgin was but only man, this holy council approveth the synodical Epistles of holy cyril bishop 
The synodical epistles of cyril approved.  of Alexandria, written unto Nestorius and to the bishops of the East churches, partly to refel the mad and frantic opinion of Nestorius, and partly also for to instruct such as are godly disposed, and labour to attain unto the true understanding of the holy creed. Again this council annexeth thereunto not without good consideration the Epistle of Leo the most holy archbishop of old Rome, which he wrote unto Flavianus the most holy archbishop for the removing and rooting out of the Church of God the fanatical opinion of Eutyches, as a 
The epistle of Leo unto Flavianus allowed.  worthy tract agreeing with the confession of Peter that great Apostle, and as it were a strong pillar and fortress to uphold the true and sincere doctrine against all erroneous opinions. for he valiantly encountereth with such as endeavoured to divide the mystery of the incarnation into two sons: he excommunicateth such as dare presume to say that the divinity of the only begotten is patible: he manfully withstandeth such as confound or make a commixtion of both the natures in Christ: he rattleth sickebraines and fantic fools, who affirm that the shape of a servant which he took of us, was of a celestial or some other kind of substance: last of all he accurseth such as vainly have feigned that before the coupling of the natures 
The creed of the council held at Chalcedon.  there were two, but after the uniting of them that there was but one only nature in the Lord. Wherefore treading one trace, and immitatinge the faith of the holy Fathers which went before us, we confess one, and the same son our Lord jesus Christ, and with one general consent we say that he is perfect God and perfect man, true God and true man of a reasonable soul and human flesh subsisting: of one substance with the father according unto his divinity, but of one substance with us according unto his humanity: like unto us in all things, sin only excepted: begotten of the father before all worlds, according unto his godhead, but borne in these later days for our sakes, and for our salvation of the virgin marry, & the mother of God according unto his manhood: one & the same jesus Christ, the son, the Lord, the only begotten: of two natures, known without confounding of them, without mutation, without division without separation: the distinction of natures not removed for all the uniting of them, but the propriety of both natures wholly retained and coupled together in one person, or as the Grecians say, in one ὑπόστασις not severed & parted into two persons, but one and the self same only begotten son, God the word, and the Lord jesus Christ, even as the prophets of old, and Christ himself afterwards have instructed us of him and the same hath the faith of the fathers delivered unto us. seeing we have sifted out the truth of these things with great care and diligence, the sacred and general council hath decreed that it shall be lawful for no man, either to allege or to writ, or to frame, or to believe, or to teach any other faith. Moreover this council commandeth such as presume to devise any other faith, or to bring forth, or to teach, or to publish any other creed unto such as turn either from paganism, or from judaisme, or from any other sect whatsoever, unto the knowledge of the truth, if they be bishops, that they be deposed of their byshoplike dignities: if priests, that they be unministered: if monks and lay people, that they should be accursed. After the reading of these decrees, Martianus the Emperor, who was present at the council of Chalcedon, who made there also an Oration, returned to Constantinople. Iwenalis' and Maximus, Theodoritus and Ibas, who had been deposed, were restored to their byshopricks. other things there were handled by the council, the which shall be laid down (as I 
Constantinople the second patriarchship  said before) in the end of this hook. They decreed beside all the aforesaid that the bishops see of New Rome, that is of Constantinople, because she enjoyed the second honour after Old Rome, should be chief and in honour above all other cities.   

CAP. V.  
Of the sedition raised at Alexandria about the election of Proterius and in like sort at jerusalem.  
AFter that Dioscorus was exiled into Gangrena, a city of Paphlagonia, Proterius by the general 
Proterius b. of Alexandria.  consent of the council was chosen bishop of Alexandria. Being stalled in the see, there rose among the people through heat of contention a wonderful great tumult & uproar. for as it falleth out in such hurly-burlies, some would needs call home Dioscorus, some others very earnestly cleaved unto Proterius, so that there ensued thereof great slaughter and bloodshed. for Priscus the Rhetorician writeth how the lieutenant of Thebais came then to Alexandria, 
A lamentable sedition at Alexandria about the election of a bishop.  saw all the people on an uproar, & set upon the magistrates, how they threw stones at the garrison which endeavoured to keep the peace, how of force they made the soldiers fly unto the temple, of old called Serapis, how the people ran thither, ransacked the temple & burned the soldiers quick. the emperor understanding hereof to have sent thither immediately two thousand choose soldiers: who having wind & wether at will, arrived at Alexandria the sixth day after. Again when the soldiers ravished the wives, & deflowered the daughters of the citizens inhabiting Alexandria, that the latter skirmish & combat exceeded the former in cruelty. After all this how the people assembled together at Circus where their spectacles were solemnized, & there to have requested Florus who was captain of the garrison & governor of their city in civil affairs, that he would restore unto them the privileged corn which he had deprived them of, their baths, their spectacles, & other things whatsoever were taken from 
The Monks inhabiting the deserts bordering upon jerusalem were heretics etc. condemned the council of Chalcedon  them because of their insurrection & tumults. The aforesaid author reporteth that Florus appeased their wrath with his presence & gentle exhortation, & restored peace for a while. but in the mean space the monks which inhabited the deserts adjoining unto jerusalem could not settle quietness within their breasts. for some of them which had been at the council & dissented from the decrees, came to Palaestina, complained of the form of faith delivered by the council, & laboured to set other monks on fiery sedition. but when Iwenalis' returned from the council to his bishopric & was compelled by such adversaries as laboured to bring him into the contrary opinion to confute & detest his own religion & had fled unto the city where the emperor made his abode: they that impugned & reviled the council of Chalcedon (as I said before) gathered themselves together, made an election upon Easter day, chose Theodosius to their bishop, who was the ringleader of the whole mischief raised in the council, and the first that certified them of the canons and decrees thereof: concerning whom not long after 
The behaviour of Theodosius a roging monk.  the Monks of Palaestina wrote unto Alcison, how that he was convicted of heinous crimes by hiw own bishop, and expulsed the monastery, and how that continuing a while at Alexandria he cleaved to Dioscorus, was whipped for sedition, set upon a Camel as malefactors are used, and carted throughout the city. unto this Theodosius there came many out of the cities of Palaestina, requesting him to appoint them bishops, of which number Petrus the Iberian was made bishop of Maiuma hard by Gaza. when the truth of these treacheries came to light Martianus the Emperor commanded first of all that Theodosius should be brought unto him with power of armed soldiers, secondly he sent thither Iwenalis', to th'end he should reform the disordered state of the Church, and reduce all to peace and quietness, moreover he commanded him to depose as many as Theodosius had preferred to the priestly function. After the return of Iwenalis' into jerusalem, many grievous calamities & mischievous devices, such as most commonly (through the instigation of the envious devil, and satan the sworn enemy to God and man) are wont to reign in the minds of mortal men, ensued by the means of the contrary factions. for the devil by changing of one letter and lewd interpreting thereof, brought to pass that it should be pronounced either way for to establish a contrary opinion, the which sentence as divers do think is so repugnant, and inferreth such contradictory sense and meaning, that the one seemeth utterly to subvert and overthrow the other. for he that confesseth Christ to be IN two natures, saith no less but that he consisteth of two 
The equivocal fallacy of the devil lay in those two syllables ἐκ & ἐν.  natures, for by granting that Christ is both IN divinity and humanity, is to confess that he consisteth OF divinity and humanity. he again that saith that Christ consisteth OF two natures affirmeth plainly that he is IN two natures, for by avouching that he consisteth of divinity and humanity, he testifieth him to be in divinity and humanity: yet not by conversion of the flesh into the godhead (whose uniting is inexplicable) neither of the godhead into flesh: so that when we say OF TWO, we understand withal IN TWO, & by saying IN TWO, we mean OF TWO, not parting the one from the other. for it is toe plain that the whole, not only consisteth of the parts, but that the whole is understood in the parts, yet for all that some men be of the upinion that they are far severed a sunder, because their minds and heads are so occupied before, or else because they maintain some sulline opinion of God or self will. that they had liefer endure any kind of death, then yield unto the plain and manifest truth. by occasion of this subtlety of satan the aforesaid mischiefs ensued. but so much of these things in this sort.   

CAP. VI  
Of the great necessity of rain, famine and pestilence, and how that in certain places (hardly to be believed) the earth brought forth of her own accord.  
ABout that time there was such scarcity of rain in both Phrygia, Galatia, Cappadocia and 
scarcity of rain. Famine. Pestilence. swell. Inflammation cough.  Cilicia, that men wanting necessaries received poisoned nourishment, and deadly food: upon this there rose a great pestilence, and men after change and alteration of diet began to sickenne, their bodies swelled, the inflammation was so great that it made them stark blind, they had withal such a cough that they died thereof the third day. Although there could no medicine be had, neither remedy be found for this pestilence, yet by the providence of almighty God the famine relented for such as were left alive: for it is reported that in that dear and barren year there came down food from the aer no otherwise then Manna of old unto the Israelites, and the year following the earth of her own accord brought forth fruit. Neither was onely this misery rise throughout Palaestina, but also sundry calamities reigned in many and infinite other regions.   

CAP. VII.  
How Valentinianus the Emperor was slain, Rome taken and ransacked.  
WHile the aforesaid calamities reigned in the East, Aëtius was lamentably put to death 
Valentinianus emperor Rome was slain.  at old Rome. Valentinianus also Emperor of the West parts of the world was slain together with Heraclius by certain soldiers of Aëtius, through the treason of Maximus, who aspired unto the Empire, and therefore wrought their destruction because the wife of Maximus had been deflowered by Valentinianus and forced to commit adultery. This Maximus married Eudoxia the wife of Valentinianus against her will. she (neither without good cause) took this as a great contumely and reproach, devised every way how to revenge her husbands death (for she is a woman, exceeding outrageous for stayninge the purity of her vessel, of an intractable 
Rome was taken by Genzerichus king of the Vandals.  mind, when her honesty is oppressed, specially by such a one whose cruelty bereaved her husband of his life) she sends to Libya unto Genzerichus, makes him fair promises, puts him in good hope of prosperous successes, requests him that unlooked for he would invade the Empire of Rome, and promised to yield all into his hands. This being compassed Rome is taken. Genzerichus being a Barbarian, of behaviour unconstant, and of little trust, gave no credit unto her words, set the city on fire, carried away the spoil, took Eudoxia with her two daughters, returned, got him to Libya and married Eudoxia the elder daughter to his son Honorichus. but he sent Placidia the younger daughter together with Eudoxia her mother, accompanied with a princely train unto Martianus, hoping thereby to mitigate his wrath and displeasure. for he was offended not a little at the burning of Rome, and the abusing of Valentinianus the emperors daughters. Martianus afterwards gave Placidia to wife unto Olybrius a noble man and a senator of Rome, who when 
Maximus. Auitus. Maiorinus. Severus. Anno. 458.  the city was taken fled to Constantinople. After the death of Maximus, Auitus was Emperor of Rome the space of eight months: when the plague had dispatched him, Maiorinus the year following took the government of the Empire: again when Rhecimerus a Roman captain had procured through treason the death of Maiorinus, Severus became Emperor of Rome the space of three years.   

CAP. VIII.  
The death of Martianus the Emperor, and the reign of Leo: and how the heretical faction within Alexandria, slew Proterius their bishop, and chose in his room Timotheus Aelurus.  
WHile Severus continued his reign in the Empire of Rome, Martianus having governed 
Martianus the Emperor died Anno Dom. 458.  only seven years changed his kingdom, got him to a far more excellent habitation, and left unto his successors a princely example of rule. The people of Alexandria understanding of his death, renewed their spite with a far greater rage and fury against Proterius. The people are wont upon light and trifling occasions to raise tumults and sedition, but specially at Alexandria: who boldening themselves with often brawling, being in very deed but rascals and abjects, take upon them like blind bayards great enterprises. And therefore they say that every jack straw if it so please him may give the onsett, set the city all on an uproar, draw the people here and there at his pleasure, in so much they are not ashamed (as Herodotus writeth of Amasis) to fight divers times with their shadows and for matters of no importance at all. In such things this is their disposition, but in other matters not so. The people of Alexandria watching the absence of Dionysius captain of the garrison, and his abode in the upper parts 
Timotheus Aelurus b. of Alexandria.  of Egypt consented together, and chose Timotheus surnamed Aelurus to be their bishop, who lately had been a monk, yet than one of the priests of Alexandria: and after they had brought him into the great Church called Caesar, they proclaim him their bishop, for all Proterius as yet lived and executed the priestly function. Eusebius bishop of Pelusium, and Peter the Iberian, bishop of 
The lamentable death of Proterius the godly archbishop of Alexandria.  Maiuma were present at the election of Timothee, the which things are remembered of the historiographer, who wrote the life of Peter, where also he reporteth that Proterius was slain, not of the people, but by a soldier. for when Dionysius being driven with the rumour of the horrible practices committed there, came in post haste to Alexandria, for to quench the fiery flame of sedition: certain citizens (as it was credibly informed unto Leo the Emperor) through the persuasion of Timothee, ran Proterius through with a naked sword as he passed by, & fled towards the holy font, tied him with a rope, and trailed him to the foursquare porch, for all men to gaze at him, & there with shouting and laughter they reveal the murdering of Proterius. Afterwards they drew his carcase throughout the city, and burned it to ashes, neither abstained they like savage and bruit beasts (as they were) from tasting of his bowels even as it is manifest unto the whole world by the complaint which the bishops throughout Egypt, with all the clergy of Alexandria beholding the circumstances with their eyes made (as I said before) unto Leo the successor of Martianus in the Empire of Rome, written in manner as followeth.  
Unto Leo, the virtuous, religious, victorius by the testimony of God himself, and triumphant Emperor: the complaint made by all the bishops throughout your province of Egypt, and by the clergy of your chiefest and most holy Church of Alexandria.  
seeing the divine and celestial grace of God (most holy emperor) hath ordained your highness as a lewell and treasure for mortal men: you cease not (we speak unfeignedly) immediately and next after God continually to provide for the safety and profit of the common weal. In a while after they say. when the peace which reigned among the godly people, both here with us and with in the city of Alexandria, was removed, out of the Church of God, Timotheus then being a priest, got him immediately after the council of Chalcedon was dissolved only with four or five bishops, together with a few monks, fell from the faith, and divided himself from the Catholic Church. These his companions were infected with the pernicious doctrine of Apollinarius, & the pestilent error of Timothee himself: all they were then deposed of their priestly dignities according unto the canon of the Church both by Proterius of worthy memory, and the council of bishops held in Egypt, and also exiled by the Emperors, whose displeasure they had procured. Again after a fewelines. The same Timothee, at what time Martianus the Emperor of famous memory changed this frail life for blissful rest in the celestial paradise, sticked not most impudently to revile him with railing and opprobrious languages, as if he had been subject to no law: he staggered not like a shameless caitiff at accursing the sacred and general assembly of bishops which met at Chalcedon: he led after him a multitude of changelings and seditious people: he set up himself against the holy canons, the decrees of the Church, the common weal and laws: he intruded himself into the holy Church of God, which had both a pastor and a teacher, to wit, our most holy father and archbyshopp Proterius, as he celebrated the wont mysteries, and offered up the sacrifice of prayer unto Christ jesus the saviour of us all for your holy Empire, and for your christian and religious palace. Again they say. The next day after, as Proterius the most holy father executed (as the manner is) the function of a bishop, Timotheus took unto him two bishops deposed of their dignities with some banished priests, as we said before, and was consecrated bishop by two of them, when as none of all the Catholic bishops throughout the province of Egypt (as the use is in consecrating the bishop of Alexandria) was present: and so took possession as he persuaded himself of the archebyshopps chair, but verily it was nothing else save plain whoredom against the spouse of Christ, and the Church of God which had an husband of her own, that celebrated therein the holy mysteries, and governed the same according unto the canons of the Church. When they had interlaced a few lines, they went on as followeth. Blessed Proterius could do no other than (as it is written) give place unto wrath: & 
Rom. 12.  to th'end he might escape the fury of such as ran headlong to dispatch him out of the way, he made his refuge unto the reverend font: the which place of all others, yea the Barbarians and brutish people being altogether ignorant of the virtue and grace which ishueth thence are loath to profane. yet these men purposing to perform in deed that which from the beginning they had devised for Timothee, saved not the life of Proterius, no not in those privileged places of the temple: reverenced not the religious place: honoured not the time (for it was on the high feast of Easter) stood in no awe of holy pristhood, which is a mediation between God and man: slew him being innocent and dispatched with him six others for company, They brought with them the wounded carcase, they lugged it throughout the city, they set it out piteously to be scorned at, they cruelly rend with the lash of the whip the senseless corpse, they unjointed the members throughout the body, neither refrained they after the manner of bruit beasts to taste of his bowels whom they lately took for a mediator between God and man. last of all that which remained they burned to ashes scattering and hurlinge into the aer the ashes thereof exceeding therein the savadgnesse and cruelty of bruit beasts. the author and ringleader of all these mischiefs was Timotheus.  
Zachariewho discoursed in like sort of these things, being persuaded as it is like with the letters of Timothee which he wrote unto Leo, reporteth many other things to have happened, and that through the misdemeanour of Proterius, who made much ado (as he saith) and great stir in Alexandria: that the people wrought not all those mischiefs, but certain desperate soldiers, and that the Emperor Leo sent thither Stelas to chastise them for their lewdness.   

CAP. IX.  
How Leo the Emperor wrote letters throughout the world for to understand what was best for him to do touching the election of Timotheus Aelurus & the council of Chalcedon.  
Lo the Emperor when he demanded the advise of the bishops throughout the Roman common weal, & other godly men likewise that were renowned for monastical discipline, concerning the council of Chalcedon, and the consecration of Timotheus surnamed Aelurus, he wrote generally unto all men, and sent with all copies of the supplications exhibited unto him both by the favourers of Proterius and the faction of Timothee. the letters he sent every where contained such a form as followeth.  
The copy of the godly letters of Leo the most virtuous Emperor, unto Anatolius bishop of Constantinople with all other archebyshopps and bishops wheresoever.  
Lo Emperor, and Caesar, virtuous, victorious, triumphant, chief Lord, all noble Augustus unto Anatolius the bishop sendeth greeting. It was ever our desire, that both all the most holy & Catholic churches, and moreover the cities subject unto the Roman dominions should enjoy peace and tranquillity, and that nothing should befall them, which might molest their quiet estate. what stir there was of late risen at Alexandria, we are sure thy holiness knoweth full well, but to th'end thou mayst understand the whole, and the occasion of so great a tumult and hurly burly, we have sent unto thy fatherhood the copies of the complaints and supplications exhibited unto our highness, against Timothee, both by the most holy bishops and priests of the aforesaid city and province of Egypt, after their coming unto the princely city of Constantinople, as also such supplications as certain citizens sent from Timothee out of Alexandria unto our camp, have delivered unto us: to this end and purpose, that thou mayst perfectly know what Timotheus hath practised, whom the people of Alexandria, the worthiest personages, the citizens & shipmasters requested to be their bishop, and what other things were contained in the supplications, and moreover touching the council of Chalcedon a corize unto divers men's consciences, as the complaints here within enclosed do declare. Wherefore our will is that thy holiness do assemble all the religious and catholic bishops which presently remain in this princely city, and with them, all the sacred senate of clergy men (for our principal care is to deliver Alexandria from tumults and sedition to peace and quietness) that after the sifting and exquisite handling of all controversies, we may learn what your opinion is of the aforesaid Timothee and the council held at Chalcedon, laying aside all fear of man, all spite and favour, having only the fear of almighty God fixed before your eyes (you remember I am sure that for these things you shall render an account before the majesty of God) that we being certified by your letters of all the premises, may publish such an edict as shallbe agreeable unto the same.  
These were his letters unto Anatolius. The Emperor wrote other letters differing very little in style from the aforesaid, both unto other bishops, and unto other famous men, who then (as I said before) led a poor life, and had not wherewith all to maintain 
simeon. Baradatus. james.  themselves, of which number was simeon (above mentioned) the first that ever made his nest in a pillar, and found out that kind of mansion, the rest were Baradatus and james, learned men of Syria.   

CAP. X.  
The censures and answers of divers bishops, and of holy simeon unto the aforesaid letters of the Emperor.  
FIrst of all Leo bishop of old Rome, wrote in defence of the council of Chalcedon, and disallowed 
Leo b. of Rome.  the election of Timothee, as an act contrary to the canon of the Church: the which epistle of Leo, the Emperor sent by one of his trusty messengers unto Timothee bishop of Alexandria, to whom Timothee wrote back again, reprehending both the council of Chalcedon, 
Timotheus plutus the heretical bishop of Alexandria.  and the epistle of Leo. The copy of these epistles is to be seen in the letters which Leo the Emperor wrote generally unto all men, but I omitted them, lest I should weary the reader with interlacing toe many of such kind of works. Moreover other bishops in like sort maintained very earnestly the canons of the council of Chalcedon, and condemned with one voice the consecration of Timothee. but Amphilochius bishop of Sida alone of all the other bishops wrote an epistle 
Amphilochius b. of Sida.  unto the Emperor, where he inveighed bitterly at the election of Timothee, yet approved not the council of Chalcedon, the which things are laid down in writing by Zacharie Rhetor, together with the Epistle of Amphilochius. simeon also a man of worthy memory, wrote touching the aforesaid controversies two Epistles, one unto Leo the Emperor, an other unto Basilius' bishop of Antioch, of both which the Epistle unto Basilius being but very brief, I think best to lay down for the loving reader, it was as followeth. Unto the most religious, most holy and dearly beloved of God, my lord Basil, the archbishop, simeon an humble sinner sendeth greeting 
The epistle of simeon that dwelled in a pillar unto Basilius' Archbishop of Antioch.  in the Lord. Now we may very well say, blessed be God, which hath not turned away our petition, neither withdrawn his mercy from us miserable sinners. When I had perused the letters which your holiness sent unto me, I fell into an admiration of the singular care and piety of our most holy Emperor revealed and made manifest unto the world by the affection he bare not only unto the holy fathers, but also by the zeal he showed unto the faith confirmed by them. but this cometh not of ourselves, it is, as the holy Apostle writeth, the gift of God, who by the means of your prayers granted unto him so prompt and willing a mind. Again after a few lines he saith. Wherefore I being an abject and vile creature, as it were the untimely birth of the monks signified unto the Emperor what I myself thought of the creed laid down by the six hundred and thirty holy fathers, which assembled at Chalcedon, affirming that I held with that faith published no doubt by the instinct & motion of the holy ghost. for if our saviour be in the midst of two or three gathered together in his name, how can he choose but be present at the assembly of so many holy fathers, seeing the holy ghost hath been with them from the beginning? After this again. Wherefore be of good cheer and defend stoutly the true faith, in such sort as jesus the son of Nave servant of the Lord of hosts, governed and descended the people of Israel. I beseech you salute from me all the clergy of your province, with the holy and faithful people.   

CAP. XI.  
The banishment of Timotheus Aelurus bishop of Alexandria, and the election of Timotheus Salofaciolus: of Gennadius and Acacius bishops of Constantinople.  
AFter the aforesaid stir Timotheus surnamed Aelurus was banished Alexandria, and enjoined 
Timotheus Aelurus. Timotheus Salofaciolus. Anatolius. Gennadius. Acacius.  to make his abode at Gangrena: wherefore the people of Alexandria those Timotheus (whom some called Basilicus, some other Salofaciolus) to succeed Proterius in the bishopric. When Anatolius had departed this life Gennadius governed the bishopric of the princely city of Constantinople, after him succeeded Acacius master of the hospital or College of Orphans.   

CAP. XII.  
Of the earthquake which happened at Antioch three hundred forty seven years after that which was in the time of trajan.  
IN the second year of Leo the emperors reign, there was such a marvelous great earthquake 
Anno Dom. 159.  & shaking of the foundations at Antioch, that it can not sufficiently be described. before it began certain people that were borne within the city waxed mad, raved above measure, and seemed unto us far to exceed all furious rage of brutish flercenesse and cruelty, as a preamble forerunninge so great a calamity. This grievous earthquake happened the five hundred and sixth year after the city was called Antioch, the fourteenth day of the month Gorpiaeus, after the Romans, September, about the fourth hour of the night, the Sunday going before, the eleventh course of the revolution, three hundred forty seven years after the earthquake under trajan. That earthquake was a hundred fifty and nine years after the granting of the charter and incorporation of the city: but this fell in the reign of Leo, the five hundred and sixth year, as the historiographers who diligently described the circumstances thereof have left us in writing: It turned upside down, in manner all the building of this new city, being well peopled, without a waste corner, or ruinous piece of building, but all adorned and gorgeously set forth by the bountifulness of the Emperors, contending among themselves successively who should pass other. Moreover as ye go in, the first and second lodging of the palace were overthrown, the rest standing up with the bath adjoining thereunto, which bath aforetime served to no use, yet then of necessity by reason the other baths went to ruin, supplied their want, and stood the city in good steed. the portly gates of the palace, the place called the foursquare porch, the utter turretts and galleries nigh the gates where their stage plays were kept, and some porches that came out thence, some part of the baths of trajan, Severus, & Adrian, the adjoining Ostracina, together with the porches & Nymphaeum were turned down to the ground, all which john Rhetor hath largely discoursed of. he saith further that in consideration of the premises, the Emperor forgave the city a thousand talents of gold of the tribute which they paid him & released such citizens as sustained loss, of their rent, last of all, that he took upon him to repair the public edifices.   

CAP. XIII.  
Of the fire that raged at Constantinople.  
THere fell moreover at Constantinople a calamity not much unlike the former nay far more grievous, it began in that part of the city which lay to the sea & is called the Ox Causei The report goeth that a despiteful and wicked devil in the form of a woman or a poor woman through the instigation of the devil (both is reported) went about candle light with a candle in her hand unto the market for to buy some saltfish, left her candle upon the stall and went away. When the candle had wasted to the end of the wike, it rose into a great flame and stroke immediately in the building over head which burned at the first, it took hold also of the howls that were next not only such as easily might be set on fire, but also the stony building and burned them to ashes. They say this fire lasted the space of four days, no man was able to quench it, it flashed throughout the mids of the city, consumed from the north part to the south end all houses, five furlungs in length and fourteen in breadth, left no building either public or private, no pillours, no stony arches or vaults in all that time and in all that compass unburned to the foundation, but to have pierced the flint stone and hard metal as if it had been stubble or straw. Of the north part of the city where the haven lieth this lamentable destruction reached from the Oxe-Causei (so is the place called) unto the old temple of Apollo: in the south side from the haven of julian unto the temple of Concord: in the midst of the city from Constantine's market unto the market of Taurus, a pitiefull show and dreadful to behold. The goodly places & gorgeous high buildings that had been within the city, the costly carved timber yielding heretofore great majesty unto the eye of man, both public and private were then become like craggy hills and rocks that no man could pass through, confused heaps of filth and all kind of stuff full of deformity, that the owners of them them selves could not discern the bounds of their possession neither say this or that place stood thus before the fire consumed them.   

CAP. XIIII.  
Of sundry calamities that raignedin diverse countries.  
ABout the same time when the Scythian battle waged with the Romans which inhabited the Eastern parts of the Empire waxed hot, Thracia, Hellespontus, and jonia were wonderfully shaken with earthquakes: no less were the fifty Isles called Cyclâdes in the seae Aegaeun, Cnidos in Caria & Coo, so that many of their buildings were turned down to the ground. Priscus moreover writeth, there fell at Constantinople and in Bythinia such storms of rain and water that for the space of three or four days it poured down like whole streams and floods, beat down the hills and mountains with the violence thereof and made them plain valleys: that the villages were all on float and in danger of drowning: that in the lake Boan not far from Nicomedia by reason of the filth and all kind of baggage which the water brought thither, there were seen islands. but these things came to pass in a while after.   

CAP. XV.  
The marriage of Zeno and Ariadne.  
Lo the Emperor gave Ariadne his daughter to Zeno, made him his son in law, who of a child was called Aricmesus, yet being married, he got that name of a noble man of Isauria, that had been of great honour and renown. How this Zeno attained unto great estimation, & upon what occasion Leo preferred him before all other, Eustathius Syrus hath left us in writing.   

CAP. XVI.  
Of Anthemius that became Emperor of Rome, and also of such as succeeded him.  
ANthemius at the request of the Roman ambassadors inhabiting the west, which were sent in 
Anthemius.  embassy unto Leo the emperor, abiding at Constantinople, was sent to be emperor of Rome, to whom Martianus the emperor had given his daughter in marriage, Basiliscus also the brother of Berina the wife of Leo was made captain over a great army of chosen soldiers, & sent against Genzerichus, all which circumstances Priscus Rhetor hath exquisitely handled, neither only these things, but also how Leo conspired the death of Aspar, whom he himself had made Emperor, as the reward of honour he advanced him unto, and slew with him also his sons, Ardaburius whom he had made Caesar & Patricius, to th'end he might scorn at the insolency & ignorance of Aspar 
Olymbrius. Glycerius. Nepos. Orestes. Romulus Augustulus, Odoacer.  their father. when Anthemius who governed the empire of Rome five year, was slain, Olymbrius was by Rhecimerus proclaimed emperor: after the dispatching of him Glycerius was created emperor, he reigned five years & was deposed by Nepos, who stepped in his room, & made Glycerius a Roman bishop of Salone a city in Dalmatia, Orestes put Nepos beside the empire: after Orestes his son Romulus surnamed Augustulus was the last emperor of Rome, of the thousand three hundred years after the reign of Romulus. when he departed this life Odoacer governed the Roman common weal, who refused the name of an emperor, & would have himself called a king.   

CAP. XVII.  
The death of Leo the Emperor, of young Leo that came after him, likewise of Zeno his father and successor.  
ABout that time Leo the emperonr having reigned seventeen years deposed himself of the 
Anno Dom. 475.  imperial sceptre at Constantinople & placed Leo that was of tender years, the son of Ariadne his danghter, & of Zeno, in the empire. After him came Zeno the father of Leo the younger to be emperor, the son in law of Leo the elder, & this he obtained through the procurement of Berina the wife of Leo the elder: in a while after when young Leo had departed this life Zeno reigned alone. but all what so ever he did during his reign, or what othermen did against him & what things happened in his days we purpose by the help of God to discourse in the next book following.   

CAP. XVIII.  
Asummarie recit all of all the acts of the council held at Chalcedon briefly handled before by Euagrius 
The translator unto the reader.  in the 4. chapter of this 2. book where he promised to refer the reader for further knowledge unto the end of this 2. book, & now he performeth it with a large & ample discourse. marvel not at all gentle reader though he repeat here certain things which he laid down before. As I find them in the greek, so thou hast them in English, be beginneth thus:  
PAscasianus and Lucentius the bishops, and Boniface the priest supplied in this council the absence of Leo bishop of old Rome: Anatolius als bishop of Constantinople, Dioscorus bishop of Alexandria, Maximus bishop of Antioch, Iwenalis' bishop of jerusalem with their several clergy, were present at the council. There sat with them the chief senators unto whom the substitutes of Leo said that Dioscorus ought not to sit in the council with them, that Leo their bishop had charged them no less, and if they would not yield unto it, that they would leave the Church and bid them farewell. When the Senators demanded what crimes Dioscorus was to be charged withal, their answer was, that he who contrary to all right and honesty played the part of a judge, was to abide the sentence of judgement himself for the censure he had pronounced of others. These things being spoken, and Dioscorus also being appointed to stand in the midst, Eusebius bishop of Dorilaeum requested that the supplication he had sent unto the Emperor might be openly read in their hearing, and withal he added these words. I protest unto you that Dioscorus hath injuried me not a little, he hath also brought our religion into great infamy, he procured the death of Flavianus the bishop, and wrongfully deposed him together with me. cause, I beseech you, my supplication to be read. When he had made an end of speaking his supplication was read, containing such a form as followeth.  

The humble supplication of Eusebius bishop of Dorilaeum exhibited unto the most virtuous Emperors, requesting he may be heard pleading both for himself, for the catholikefaith, and for Flavianus bishop of Constantinople.  
IT behoveth your majesties (most noble and puissant emperors) to provide carefully for the 
The supplication of Eusebius bishop of Dorilaeum exhibited unto valentinianus and Martianus the emperors.  quietness of all your loving subjects, yet when all others sustain injuries ever to uphold and assist the sacred senate of priesthood. and herein verily the divine godhead which granted unto you the rule & domination of the whole world is truly honoured. wherefore seeing the christian faith, & we ourselves also have been oppressed & diversly molested with extreme wrong by Dioscorus the most reverend bishop of the most noble city of Alexandria, we are come unto your wont clemency most humbly to crave justice at your hands. The occasion of our complaint is as followeth. In the council lately held at the famous city of Ephesus (I would to God it had never been called together, then had it not brought into the whole world such horrible mischief and hurly burly) the aforesaid Dioscorus who trod right & reason under foot, who set the fear of God far out of his sight, who maintained one absurd opinion with Eutyches that vain & heretical varlett, who of a long while revealed not unto many the venom of his cankered stomach, yet bewrayed himself in process of time partly by occasion of the crimes we laid to Eutyches his charge, & partly also by occasion of the sentence which Flavianus the bishop of worthy memory pronounced against him: gathered together a great multitude of seditious persons, raised with his money no small power, laboured as much as lay in him to overthrow the catholic religion and godly faith of the ancient fathers, and to establish the blasphemous opinion of Eutyches the monk whose opinion was ever condemned of the holy fathers from the Apostles time unto this day. wherefore seeing the heinous offences he committed both impudently to the derogation of the Christian faith & uncharitably against us, be of no small importance, we are most humbly to crave upon our bare knees of your graces, and to request that by virtue of your authority the most reverend bishop Dioscorus may be enjoined to answer unto such crimes as we have laid to his charge, to wit, unto such practices of his, & records as he broughtforth against us in the holy council, whereby we shallbe able plainly to prove that he is estranged from the catholic faith: that he maintaineth an opinion which is nothing else but blasphemy itself: that he both deposed us unjustly & injuried us diversly beside. we beseech you moreover to vouchsafe the sending of your gracious letters unto the holy & general council of the most godly bishops, to th'end both our doings & his may indifferently be heard, & that your highness may be certified again of all that is handled by the council, hoping that therein we shall please our immortal head Christ jesus. If we may obtain (most holy emperors) this our humble suit at your majesties hands, we will not cease day & night to pray for the prosperous state of your empire, and the continuance of your reign.   
The canons concluded upon by the bishops in the second council of Ephesus were openly read at the request as well of Dioscorus as of Eusebius, where it appeared that the epistle of Leo was not read at all, yea though some had spoken of it again, & again. Dioscorus being demanded why it was not read, answered for himself, that he had moved the bishops and that oftentimes to do it: Iwenalis' bishop of jerusalem, and Thalassius bishop of Caesarea in Cappadocia, who together with Dioscorus challenged unto themselves authority in the council of Chalcedon, required that all should be read & revealed. Iwenalis' avoutched and said plainly that the emperor admonished Dioscorus by his letters to read the epistle of Leo, yet afterwards that there was not a word spoken of it. Thalassius pleaded in like sort for himself, that he hindered not the reading of it, & that he had not so much authority of himself as to command the reading of it. wherefore the acts of the council being read, some of the bishops espied therein certain feigned and counterfeit hands, and among the rest Stephan bishop of Ephesus was demanded of the council who they were that subscribed with exceptions, he made answer that julian (who afterwards was made bishop of Lebidum) and Crispinus had done so: for all that such as subscribed at the request of Dioscorus, not to have suffered it so to stand, but to have wrung the fingers of such as wrote & directed their pens to their great shame & infamy. In the end Stephan confessed that the deprivation of Flavianus was ratified with subscriptions the same day. for Acacius bishop of Ariarathia compelled all the bishops by force, & made them of necessity to subscribe unto a blank, molesting them infinitely with soldiers, who stood by with naked swords ready to dispatch them if they yielded not. Again they read an other accusation whereunto Theodorus bishop of Claudinopolis made answer that there was no such thing spoken. As they proceeded on still in reading the acts of the council where any thing was motioned which concerned Eutyches & such as affirmed that the flesh of God our lord & saviour jesus christ came down from heaven, they brought forth the records of the council, where Eusebius had answered, that Eutyches had said in deed from heaven, but not to have added whence he took it: that Diogenes bishop of Cyzicum urged him at that time, in this sort, tell us then whence took he flesh? and that they were not suffered to reason further thereof. After all this they brought forth the records, than Basilius' bishop of Seleucia in Isauria said: I adore our one lord jesus Christ the son of God, that only God the word, who after his incarnation & the uniting together of the divinity & humanity is thought to consist in two natures. the bishops of Egypt cried out against this in such sort as followeth: Let no man divide him into parts that can not be parted. we must say there is one son, not two sons. then the bishops of the east cried: cursed be he that parteth christ, cursed be he that divideth him. the same records did testify the Eutyches being asked whether he thought that 
The heresy of Eutyches.  christ had two natures, made answer that according unto his knowledge before the conjunction of his divinity & humanity together, christ consisted of two natures, but after the uniting of them to have had in him but one nature. And that Basil said then: if he confess not that there were two natures after the conjunction of that natures which can neither be separated, neither confounded, then bringeth he in both a confusion & a commixtion: but if he say that the divinity being incarnate put on humanity, & so understand the incarnation in such sort as cyril doth: then saith he no other than we do. for the divinity which was with the father is one thing, & the humanity which he took of his mother is an other thing. when the council demanded of them why they had subscribed to depose Flavianus, the records do declare that the bishops of the East cried out: we have all done amiss, & therefore we all crave pardon. Again going forwards in perusing of the records, it appeared that bishops were asked why they admitted not Eusebius into their company & conference, when he requested it of them, whereunto Dioscorus answered that Elpidius brought letters to warn them, & that he proved unto them how Theodosius the emperor charged them they should not permit him to come into the council, the acts do witness that Iwenalis' made the same answer. Thalassius said that such things as the emperors had condemned, were of no force & authority after the condemnation, yet that he said not so as in defence of the faith. whereupon the records do declare that Dioscorus reprehended their doings with these & such other like words: I pray you what manner of canons are now observed? when Theodoritus came in among them, it is reported the Senate should say that he came in for an accuser: and that Dioscorus answered, he was to take the room of a bishop. The Senate then replied that both Eusebius and Theodoritus were to stand in the room of accusers, no otherwise than Dioscorus was to stand at the bar and to be arraigned. All the acts of the second council held at Ephesus were read and the sentence which they had pronounced against Flavianus and Eusebius. until they came to a certain clause, at the hearing whereof, Hilarius the bishop began to speak. The bishops of the East and such as were of their side, cried: Let Dioscorus be accursed. 
The bishops of the East cried thus against Dioscorus.  In the very same hour Christ deprived Dioscorus, when Dioscorus deposed Flavianus. O holy Lord we beseech the chastise thou him, and thou O Catholic Emperor, be revenged on him, God grant Leo may live many years, God send the patriarch a long life. last of all when the acts were read, which declared that all the bishops assembled at Ephesus had subscribed unto the deprivation of Flavianus and Eusebius, the most sage and worthy Senators said as followeth. The next day after when the council advised themselves 
The senators gave their sentence in these words. where it appeareth that say men were of great authority in the counsels.  somewhat better, we do perceive that they reasoned more exquisitely of the true and Catholic faith. Wherefore seeing that Flavianus the bishop of worthy memory, and Eusebius the most reverend bishop of Dorilaeum, were found not to have erred in the faith after we had searched the acts and decrees of the council, and also by the report of such as were chief in the council, and therefore unjustly to have been deposed (for they confessed themselves foully deceived, and wrongfully to have deprived Flavianus and Eusebius) It seemeth good unto us, and no doubt God approveth the same, that Dioscorus the most reverend bishop of Alexandria (if it so please our Lord the Emperor) Iwenalis' the most reverend bishop of jerusalem, Thalassius the most reverend bishop of Caesarea in Cappadocia, Eusebius the most reverend bishop of Armenia, Eustathius the most reverend bishop of Berytus, & Basilius the most reverend bishop of Seleucia in Isauria (who were then of authority and chief of the council) should be punished alike, deposed of their bishoprics, by the censure and judgement of the council as the canons of the Church do require & be at the emperors pleasure. When their sentence was read the bishops of the East cried: That judgement is just. Then the bishops of Illyrium said with loud voices: We have all done amiss, and therefore we all crave pardon. When the bishops of the east cried again: That sentence is just, Christ deposed the murderer, Christ revenged the martyrs, The Senators commanded that every one of the bishops then present should write his faith severally: persuading themselves of a surety that the most holy Emperor believed according unto the form of faith published at Nice by three hundred and fifteen fathers, and agreeable unto the creed framed at Constantinople, by a hundred and fifty bishops, and no otherwise then the Epistles of the holy fathers: Gregory, Basil, Hilary, Athanasius, Ambrose, and the two Epistles of cyril read in the first council of Ephesus have directed him: and that Leo the most reverend bishop of old Rome, deposed Eutyches for the contrary. After the breaking up of this session in such sort as you hear, when the holy bishops had met again and sat together, Eusebius bishop of Dorilaeum exhibited unto them bills of complaint, both in his own name and in the person of Flavianus, where he charged Dioscorus that he maintained one heresy and opinion with Eutyches, and that he had deposed them of their priesthood. He added moreover that Dioscorus had falsified the records by laying down certain words which were not at all uttered in the council then assembled together: that through wiles and craft he had procured blanks for them to subscribe unto. he made suit unto them again that all the acts and canons of the second council held at Ephesus by their sentence and authority might be abrogated: that they would restore them unto their priestly function: that they would accurse the detestable doctrine of Eutyches, and last of all he requested that after the reading of the records, his adversary might be brought before the council. when this was granted, Aetius the head notary stood up and said that he had been with Dioscorus as with the rest, and that Dioscorus had answered him, that his keepers would not licence him to come unto the council. It was said moreover that Dioscorus was sought for before the council sat and could not be found, & that Anatolius bishop of Constantinople should answer he should both be warned, and come unto the council. This being done such as were sent unto him returned saying from Dioscorus: My keepers will not let me come, if they will licence me, let them speak. but when the messengers replied that they were sent not unto the masters of the ward, but unto him, the report goeth he answered thus: I am ready to come unto the holy & general council, but I am stayed. Himerius added unto these sayings, how at their return from Dioscorus, Boëtius met by the way the master of the holy offices, & that bishops accompanied him again as he went unto Dioscorus, and that they had brought with them in paper some part of their conference, the which notes being read declared that Dioscorus made them this answer: when that I ponder this matter with myself and perceive how available it is for me, take this answer: seeing the most reverend bishops which sit 
The sleeve sleeveless answer of Dioscorus  in the council have decreed many things after the often conferences they had with several men & that I now am called to the second sitting for to revoke such things as were spoken of before, my request is, that the most reverend bishops & holy Senate which were present at the first session be now also at the second, that the same things may now the second time be exquisitely handled. The records do declare that Acacius replied unto him again in this sort. The holy & worthy council 
Acacius.  hath not therefore commanded your holiness to come unto them, to th'end such things as were decided in the presence of the most reverend bishops and holy senate, should be called in again, but sent us purposely unto you that you should come unto the council, and that your holiness should not be absent from them. Dioscorus said unto him again as it is recorded: 
Dioscorus.  You told me already that Eusebius gave up unto the council bills of complaint, well I request you once again, that my cause may thoroughly be known and examined in presence of the precedents and senate. After the recital of other things toe and fro, with other circumstances they sent again unto Dioscorus, requesting him to be present at the council, who wrote his answer in paper, afterwards they returned and read it thus before the council. I signified of late unto your holiness that I was sick, therefore I crave that the most worthy precedents and holy senate will be present at the handling and decidinge of causes, and because my sickness increaseth, therefore I differre my coming. The records do declare that Cecropius hearing that answer, said thus unto Dioscorus: Why sir hitherto ye made no mention of sickness, and will ye now be sick, ye should have satisfied the canons of the Church. Dioscorus turned unto him, I told you (saith he) once already that the precedents shall be there for me. With this Russi●s' bishop of Samosata said unto Dioscorus: look what so ever is called into controversy, it is decided according unto the canons of the Church, and therefore he that cometh unto the council may speak freely what pleaseth him. Dioscorus being therein persuaded, Iwenalis', and Thalassius came thither. Eustathius bolted out such things as were to no purpose, whereunto as it is recorded, Dioscorus made answer, and requested of the most religious Emperor that the precedents and such as had given judgement with him in the council, should be sent for thither. The messengers that were sent unto him answered him again, that Eusebius complained upon him alone, and that it needed not according unto his motion, to cite all to appear. Dioscorus replied that by right as many as were judges with him in the council should be present, that Eusebius had no private action against him, but only an accusation against such things as they all had decided and judged. When the Legates urged him with the same, Dioscorus answered: I told ye once what ye may trust toe, I know not what I should tell you again. After the relation of the aforesaid, Eusebius bishop of Dorylaeum protested that he charged no man with aught save Dioscorus alone, and requested that Dioscorus might be called the third time. Aetius interrupted him and said: that there came of late unto the council certain men of Alexandria (as they named themselves) of the clergy, together with some of the laity, and preferred bills of complaint against Dioscorus, and as they stood at the Church doors where the council sat, there to have made an exclamation: that first of all Theodorus Deacon of Alexandria, gave up unto the council a bill of invitement, after him Ischyrianus Deacon of the same church, there followed him Athanasius the priest, cyril's brother's son, and that last of all Sophronius charged him with blasphemy, bribery, 
The conditions of Dioscorus.  and extortion. Dioscorus was called the third time, and came not, the Legates brought the council his answer in these words. I have answered your holmes so sufficiently already that I have now no more to say unto you. When the Legates dealt earnestly with him for to come, he would give them no other answer. Then Pascasianns said: Dioscorus is now the third time cited to appear & comes not, no doubt his own conscience doth accuse him, what deserveth he I pray you? all the bishops made answer that he incurred the danger of the canons of the church. Proterius bishop of Smyrna said: when holy Flavianus was slain through his procurement, he was not punished according to his deserts. Last of all the Legates of Leo archbishop of Rome, spoke 
The substitutes of Leo of Rome gave this sentence against Alcison in the council of Chalcedon.  in the council as followeth. The heinous offences which Dioscorus late bishop of the noble city of Alexandria, committed against the canons of councils, and the Ecclesiastical Discipline are thoroughly known of us all, partly by siftinge out such things as were heard in the former session, and partly also by examining such things as we decided this day. And that we may omit many other things, this man of his own authority contrary to the canon of the Church received Eutyches into the communion, an heretic of the same opinion with him, and one that was justly deposed by his own proper bishop, to wit, the most holy father and our bishop Flavianus: and this he did before he showed his face in the council, which he held with the most holy bishops at Ephesus. but the Apostolic seae pardoned the bishops, because they were constrained against their wills to do that which they did: who yielded themselves unto this present hour both to Leo the most holy bishop, and to the whole sacred and general assembly of bishops, and therefore as men of one opinion with him he received them into the communion. As for this Dioscorus he ceaseth not as yet to glory of the things for the which he ought to mourn, lament and lie groveling upon the ground in sackcloth and ashes. Not only this but also he forbadd the reading of holy Pope Leo his Epistle written unto Flavianus of godly memory, yea being oft entreated of the Legates, nay when he himself had promised with an oath that he would procure it to be read. The default in not reading of which Epistle hath been both an offence and hindrance unto the holy Churches under heaven. Although he was privy to such lewd practices, yet have we assembled together to th'end we might deal somewhat favourably both with him for all his former lewdness, and also in like sort with the other godly bishops which were not of equal authority with him in judgement. But seeing that his later misdemenure exceeded his former impierie, for he sticked not to excommunicate Leo the most holy, and most religious archbishop of Rome, Moreover when shameful bills were exhibited against him, and he himself being cited once, twice, and the third time as the canon of the Church hath commanded by the godly bishops to appear before the council, yet would he not come, for his own conscience accused him, but entertained contrary unto law such as were justly deposed by divers councils, and set at nought sundry constitutions of the Church, condemning as it were himself with his own doings: Once again seeing these are found to be his later practices, Leo the most holy archbishop 
S. Paul saith that Christ is the rock & foundation to build upon. 1. Cor. 3. & 10.  of great and old Rome, by us, and this sacred assembly together with the most blessed Apostle Saint Peter, who is the rock, the ground of the Catholic Church and the foundation of the true faith, bereaved him of all dignity that belongeth to a bishop, and deprived him of the priestly function. Wherefore let this holy council give the sentence of Dioscorus (of whom we have hitherto spoken) according unto the canons of the Church. When Anatolius, Maximus, with the rest of the bishops (those only excepted whom the Senators had deposed with Dioscorus) had confirmed the aforesaid sentence, the council certified Martianus the Emperor of their decrees, and sent a deprivation unto Dioscorus 
The deprivation of Dioscorus archbishop of Alexandria.  in such sort as followeth. Because thou hast despised the holy canons of the Church: Because thou haste not obeyed this holy and general council: Because thou art moreover convinced of many other heinous crimes: Because thou being thrice called of this famous assembly to answer unto such things as were laid unto thy charge, camest not, know that for all the aforesaid, thou art deposed by this holy and general council the thirteenth day of this present October, of thy bishopric, and bereaved of all Ecclesiastical right and title. These things being registered and sent also unto the godly bishops of the most holy Church of Alexandria, and the decree against Dioscorus openly proclaimed, that session broke up and so ended. But afterwards they sat again, and first they answered the senators who had desired to be satisfied as touching the true and right faith: next they affirmed that there was nothing to be done concerning Eutyches, for the bishop of Rome had made a final end and conclusion thereof, and therein they were all agreed. moreover when all the bishops seemed very willing, and the senators exhorted every patriarch, that one or other of every their several provinces should stand up to th'end the opinions of them all might thoroughly be known, Florentius bishop of Sardis craved their favour that with advise, and after deliberation taken, they might attain unto the truth, and Cecropius bishop of Sebastopolis said. The faith is 
Cecropius.  both notably set forth by three hundred and eighteen holy fathers, confirmed afterwards by the godly fathers, Athanasius, cyril, Celestinus, Hilarius, Basil and Gregory, and now again approved by most holy Leo. Wherefore our request is, that the creed of the three hundred holy fathers and of the most holy Leo may be read. Being read all the council cried: This is the faith of the true professors, we are all of this faith. This is the faith of Pope Leo, this is the faith of cyril, thus hath the Pope interpreted. Again when they had reasoned among themselves for the reading of the faith which the hundred and fifty holy fathers published in the council held at Constantinople, it was also read. Then the whole council cried again. This is the faith of the true professors, thus we do all believe. After the finishing of all the premises Aetius the archdeacon said, I have here at hand the Epistle of holy cyril, written unto Nestorius, the which all the bishops in the council held at Ephesus confirmed with their several subscriptions: I have here also an other Epistle of the same cyril, written unto john bishop of Antioch, and confirmed likewise, will it please you to give them the hearing. When every one had spoken his pleasure of them, they were both read. we have thought good presently to lay down here some portion of the former, it was read as followeth.  
Unto Nestorius the most reverend and his most holy colleague cyril sendeth greeting.  
THere are as I am given to understand certain men which labour and that very often 
cyril archbishop of Alexandria unto Nestorius' archbishop of Constantinople and an heretic.  altogether to discreditt me with your holiness, this they do specially when they see worthy men and magistrates oftentimes meeting together, supposing peradventure that you will be pleased with the hearing of such things. Again after a few lines he saith. The holy and famous council affirmeth that he which is naturally begotten of God the father, is the only begotten son, true God of true God, light of light, by whom the father made all things: that he came down from heaven, that he was incarnate and made man: that he suffered, rose again the third day & ascended into the heavens. It behoveth us to yield and condescend unto these articles, unto this doctrine, and to search out with all the gifts we have, what is meant by being incarnate, & what is understood by saying that the word of God became flesh. for we do not say that the word of God by changing the nature thereof became flesh, neither by conversion into whole man which consisteth of body & soul: but this rather, that the word according unto the subsistency or being thereof, coupling unto itself living flesh endued with a reasonable soul, became man: in such sort as may neither be expressed in word, neither conceived by thought: & that he was called the son of man, not according unto will only, or in that it so pleased his goodness, neither only by taking upon him the person, or because contrary natures were coupled together in true unity: but that one Christ and one son consisted of two natures: not that the difference of the natures was taken away by reason of the unity, but that the divinity and humanity after an unspeakable and secret coupling and meeting together made one Lord, Christ, and the son. After the enterlacinge of certain other things he annexed thereunto as followeth. Because he came of a woman and coupled man's nature unto himself according unto his subsistency, and that for our sake, and for our salvation, therefore is he said to have been borne after the flesh. for he was not first of all (after the common generation) borne of the virgin Mary, & then the word of God entered into him. but was coupled with the flesh in the matrix, and is said to have been borne after the flesh, as one that made the birth of his flesh proper to himself. In like sort we say that he suffered, rose again, not that God the word suffered in his own nature either stripes, or the print of nails, or other vexations, (for the godhead being without body is impatible) but that the body being made proper unto him suffered, and so is he said to have suffered these things for our sakes. for there was in the body which suffered, that which could not suffer.  
But so much out of the first epistle. touching the second we laid down a good part thereof in the first book of our Ecclesiastical history which went before in the epistle of john bishop of Antioch. there is such a protestation laid down as followeth, and confirmed with the testimony of cyril. We confess that the holy virgin is 
The words of john b. of Antioch.  the mother of God, because God the word took flesh and manhood of her, and coupled unto himself by the conception, the temple which he took of her. Neither are we ignorant that godly men inspired from above have partly affirmed that the phrases which concerned the Lord and were laid down by the Evangelists and Apostles were uttered of one person. and partly divided them into several portions, as written of two natures: and partly also confessed that they were divine, and spoken only of the divinity of Christ. Unto this of john, cyril addeth of his 
cyril unto john b. of Antioch.  own. When we had perused these your godly sentences and clauses within contained and perceived plainly that you were of one mind and opinion with us (for there is but one Lord, one faith, one baptism) we rendered unto god divine praises, who is the conserver of the whole world: and presently we conceive exceeding joy, seeing that as well your Churches as ours being driven thereunto, partly by the force and power of the holy scriptures, and partly also by tradition delivered unto us of our most holy fathers do embrace one faith and opinion. After the reading of these Epistles, they that were in the council cried in this sort:: we are all of that faith: Leo the Pope believeth so: cursed be he that divideth Christ, that confoundeth his natures: this is the faith of archbishop Leo: thus believeth Leo, Leo and Anatolius are of this faith. We are all of this faith: cyril is of this faith. Let cyril never be forgotten. Let the epistles of cyril be ever had in memory. This is our opinion, thus we both have believed and do believe. Thus doth Archbishop Leo believe, thus hath he written. They reasoned a while whether the epistle of Leo should be read, in the end they read it with the interpretation annexed thereunto, which is extant among the acts of the council. When the reading was ended and the Bishops had cried, this is the faith of the fathers, this is the faith of the Apostles, we are all of this faith, the true professors are of this faith, cursed be he which believeth not thus, Peter in the person of Leo said thus: thus have the Apostles taught, Leo hath godly and truly taught these things, cyril hath taught thus, Leo and cyril have taught alike, cursed be he which holdeth not this faith, this is the true faith, this is the opinion of the true professors, this is the faith of the fathers. why were not these things read in the council of Ephesus, what meant Dioscorus to conceal these things. When the bishops had made an end of crying in this sort, the records of the council do declare that when this parcel of Leo his epistle was read: It was to pay the ransom of our nature 
The words of Leo b. of Rome.  that the godhead was joined with the patible nature, to the end, one and the same mediator of God & man, the man Christ jesus (the which thing was fitly applied unto our sores & maladies) might die of the one nature & not of the other, when this I say was read & the bishops of Illyrium & Palaestina had doubted of the sense and meaning of the words, Aetius Archdeacon of the most holy church of Constantinople alleged openly the opinion of cyril out of his own words as followeth. Because his proper body through the goodness of God as saint Paul writeth tasted of death 
The words of cyril. Heb. 2. Leo.  for us all, therefore is he said to have died for us: not that he suffered death as touching his nature (for to say or think so is mere madness) but that in such sort as I said before his flesh tasted of death. Again out of the Epistle of Leo they read thus. Both natures accompanied together doth that which is proper to either of them: the word bringeth to pass such things as belong unto the word, the body worketh such things as appertaineth unto the body, the one worketh miracles the other sustaineth reproaches. Again when the Bishops of Illyrium & Palaestina doubted also of this sentence the same Aetius read the words of cyril as followeth. Some 
cyril.  phrases of holy Scripture which concern the Lord do best agree with his divine nature, some other with his human nature, and some other the middle between both, affirming that the son of God is together both God and man. After all this when they doubted again of an other part of the aforesaid epistle of Leo the Bishop, which was read in this sort, Although in 
Leo.  very deed there is one person of God and man in the Lord jesus Christ: yet there is one thing wherein either of them doth participate in contumely and an other thing wherein they both communicate in glory, It is of us that his humanity, is inferior to the father, & of the father it is that his divinity is equal with the father, Theodoritus remembered himself that cyril had written 
cyril.  the same thing almost in the same words. when he was made man, he laid not a side his propriety but continued as he was: and the one nature dwelled in the other that is the divine nature in the human. These things being expounded, when the worthy Senators had demanded if any among them doubted any further, all made answer that they were fully resolved. After this Atticus Bishop of Nicopolis requested they might all have a day given them to deliberate, to the end they might with firm and settled minds establish such things as were pleasing unto God and agreeable with the doctrine of the fathers: he craved moreover the epistle which cyril wrote unto Nestorius wherein he had exhorted him to yield unto the twelve points of the faith that were confirmed of all the Bishops. The Precedents conferred of this matter among themselves & granted them five days to deliberate, that then they should come together with Anatolius bishop of Constantinople, this being done they all agreed and said with one voice: we believe thus, we all believe thus, as Leo believeth so believe we, there is not one of us that doubteth, we have all subscribed. Unto these things they replied again in this sort. It is not needful that all should come together, but in somuch it seemeth very expedient that such as waver & are not as yet resolved may be confirmed, let the most reverend Bishop Anatolius appoint whom he shall think good of them that have already subscribed to satisfy and confirm the rest. After this the council said: we crave of the Fathers that the Precedents and chief of this council do entreat the Emperor and the Empress for us, we have all done amiss, let us be pardoned. The clergy of the Church of Constantinople cried: few do cry we hear not the whole council speak. Then the Bishops of the East lifted their voices saying: let the Egyptian be deposed. And when the Bishops of Illyrium requested the same, the clergy of Constantinople cried: let Dioscorus be banished, let the Egyptian be exiled, let the heretic be sent away, Christ hath deprived Dioscorus. Again the Bishops of Illyrium and such as were of their side, cried: we have all offended, we beseech you pardon us. Rid the council of Dioscorus, away with Dioscorus out of the Churches. After they had tossed these and other such like things to and fro, they rose up. The next session following when the Senate had reasoned among themselves about the publishing of their acts and decrees, Constantinus the secretary read out of a schrole as followeth. The next day after when the council advised 
The sentence of the Senators is laid down by Euagrius now the third time.  themselves somewhat better, we do perceive that they reasoned more exquisitely of the true and Catholic faith. Wherefore seeing that Flavianus the Bishop of worthy memory & Eusebius the most reverend Bishop of Dorilaeum were found not to have erred in the faith after we had searched the acts and decrees of the council, & also by the report of such as were chief in the council, and therefore unjustly to have been deposed (for they confessed themselves foully deceived, & wrongfully to have deprived Flavianus and Eusebius) It seemeth good unto us & no doubt God approveth the same, that Dioscorus the most reverend Bishop of Alexandria (if it so please our Lord the Emperor) Iwenalis' the most reverend Bishop of jerusalem, Thalassius the most reverend Bishop of Caesarea in Cappadocia, Eusebius the most reverend Bishop of Armenia, Eustathius the most reverend Bishop of Berytus and Basilius the most reverend Bishop of Seleucia in Isauria (who were then of authority and chief of the council) should be punished alike, deposed of their Bishoprics by the censure & judgement of the council, as the canons of the church do require & be at the emperors pleasure. After other things were read the bishops then present being demanded whether the Epistles of Leo were agreeable with the faith of the three hundred & eighteen holy Fathers assembled of old at Nice in Bythinia, and with the Creed of the hundred and fifty fathers in the council held at Constantinople? Anatolius Bishop of Constantinople 
The Epistle of Leo is confirmed.  with all the assembly made answer that the Epistle of Leo was no other than the faith of the aforesaid Fathers and subscribed unto it. Immediately the council cried: we are all content, we do all allow the same, we are all of one faith, we are all of one opinion, we do all be leave so. Thus have the Fathers which are present in the council believed, thus have they subscribed. God grant the Emperor a long life, God grant the Empress a long life, God grant the Fathers of the council many years, God preserve the lives of such as are of one faith & opinion with the council. We wish the Emperor many years, we wish them that hold with the council many years, God send the Emperor to see many years. we have subscribed unto the faith, this is the opinion of Leo, this is our opinion. Last of all they said. Concerning those things we have sent unto the most holy, & our most religious Lord the Emperor & now we wait for his highness answer. Again when some told them in this sort: your reverence and wisdoms have to render an account unto God for Dioscorus, whom you have deposed unknown unto the emperors most excellent majesty, unknown unto us in like sort, and for all the things you have complained of, & for the acts of this council, they cried: God hath deprived Dioscorus, Dioscorus is justly deposed, Christ hath deprived Dioscorus. After all this when the Precedents had brought forth Martianus the emperors answer where he had signified unto them his pleasure touching the bishops that were deposed, the Bishops requested and said: we pray you as many as be of one opinion, as many as hold with the council, as many as subscribed in the council unto the Epistle of Leo, come into the council, immediately in they came, and down they sat. The supplications which the Bishops of Egypt had exhibited unto Martianus the Emperor were read which besides sundry other things contained in them as followeth. We believe as the three hundred & eighteen Bishops 
Bishop's bishops Egypt Aegypt.  which met at the council of Nice have delivered unto us, & we hold with the faith of holy Athanasius and holy cyril accursing every heresy both of Arius, Eunomius, Manes, Nestorius, & of them which say that the flesh of our Lord came down from heaven, & was not taken of the virgin Marie & mother of God which continued always a virgin, & that the same is like unto our flesh in all things, sin only excepted. Then all that were in the council cried: why have not these men accursed the opinion of Eutyches? let them subscribe unto the Epistle of Leo, and let them accurse Eutyches with his heresy, let them condescend unto the Epistle of Leo: peradventure they go about to deceive & beguile us. The Bishops of Egypt made answer that their province had many Bishops, and that they would not take upon them to answer for such as were absent: they requested of the council to stay for their Archbishop, that according unto their manner & custom they may uphold his censure and opinion. They said moreover that if they would decide aught afore their Metropolitan were elected, the bishops of Egypt would make an insurrection against them. When they had oft entreated and the council withstood them, motion was made that the Bishops of Egypt should have time until their Archbishop were chosen. Next the supplications of certain Monks were brought forth, the sum whereof was that not one of them would take pen in hand to subscribe before the general assembly met which the Emperor had determined to call together, and before they understood their decrees. With the reading thereof Diogenes bishop of Cyzicum remembered that Barsumas was one of them which made an insurrection and murdered Flavianus & that he had cried, kill him. And now not having his name in the supplication contrary to order, to have presumed to come unto the council. All the Bishops cried at this, Barsumas hath pervered all Syria & raised against us a thousand Monks. When it was moved that as many as were there should wait the councils pleasure and decree, the Monks required that their supplications might be read. The effect of them was that Dioscorus & the Bishops of his opinion might be present at the council. All the council was moved with this and cried: Let Dioscorus be accursed, 
A company of cocke-braine and heretical Monks would be ruled neither by Bishops nor by council.  Christ hath deposed Dioscorus, out with these Monks, remove shame from the council, take away force and injury, let not these impious and lewd sayings come to the emperors ears, let not the council be discredited, away with infamy. The Monks hearing this cried of the contrary: take away contumely from the Monasteries. When the council had the second time repeated the former exclamation, they consulted that the rest of the supplications were to be read, where it was said that Dioscorus was injuriously deposed and that it behoved them of necessity seeing the controversy touching the faith was to be decided, to have his presence in the council: & unless they would do this that they would shake of the dust from their feet and forswear the communion of the Bishops that were present. After they had made an end of speaking, Aetius the Archdeacon read them the canon that concerned such as divided themselves from the Church. Again when the Monks would not give ear, neither be ruled by the most holy bishops, neither by that entreaty of Aetius the Archdeacon, when the one half of the council would needs pronounce Nestorius and Eutyches accursed, and the other half withstood them, the Precedents thought good that the supplication of F●ustus' and the other Monks should be read, where they craved of the Emperor that the Monks which impugned the true faith and sincere doctrine should not be received again, for why, Dorotheus the Monk, called Eutyches the true professor. Against whom there were sundry points of Eutyches doctrine tossed to & fro and discussed in presence of the Princes. In the fift session the Senators commanded them to set forth the decrees and canons of religion after the plainest sort. Asclepiades Deacon of Constantinople read a certain canon the which they thought best not to be recorded, whereunto some gave their consents & some other would not. when they had suppressed the contrary voices, the Senators affirmed upon Dioscorus own report, that he had deposed Flavianus for saying there were two natures in Christ, & that the decree bore witness that he consisted of two natures. Then replied Anatolius: Dioscorus was not deposed for heresy, but because he excommunicated Leo, and being thrice called unto the council would not come. After this the Senators would have the Epistle of Leo laid down among the decrees, but the bishops said no, it should not be, they would not draw any other form, for that was perfect enough, in the end they referred that unto the Emperor, who commanded that three bishops of the East churches, three out of Pontus, three out of Asia, three out of Thracia and three out of Illyrium together with Anatolius and the substitutes of the Bishop of Rome should meet at the Church and orderly reason of the faith, that either they should lay down their several Creeds, or else know of a surety that he would call a council to decide that controversy in the West. Being demanded whether they would hold with Dioscorus who affirmed that Christ consisted of two natures, or subscribe with Leo, who said that there were two natures in Christ? they cried that they believed with Leo & held such as said the contrary for Eutychians. The Senators replied that Leo himself affirmed there were two natures so coupled in Christ, that they could be neither changed, divided, nor confounded, with this saying they went into the temple of Euphemia accompanied with Anatolius, the substitutes of Leo, Maximus bishop of Antioch, Iwenalis' bishop of jerusalem, Thalassius bishop of Caesarea, in Cappadocia and many others. Being set, the canon of the council was read: Our Lord & Saviour jesus Christ etc. as we have written before. After it was read they cried: This is the faith of all the Fathers, we are all followers of this, we are all of this opinion, Then said the Senators: the decrees and canons of the Fathers are to be referred unto the emperors most excellent majesty. Martianus the Emperor was present at the sixth session, made an oration of peace & unity unto the bishops, and commanded Aetius Archdeacon of Constantinople to read in his hearing that which was decided, whereunto they subscribed every one. Then the Emperor asked them whether the decree was established by their general consent, they all the second time answered, yea. Again the Emperor made unto them two orations which were highly commended of them all. In the end the canons by the means of the Emperor were confirmed, and the seae of Chalcedon was made an archbishopric: the Emperor moreover commanded the Bishops to continue there three or four days, and to propose before the Princes and Senators what every one thought good to be decided, & that they should decree that which seemed expediennt. Then the session broke up. There were other decrees and other canons established, and there was an other council held by Iwenalis' & Maximus where it was decreed that the bishop of Antioch should have either of both Phoenicia and Arabia annexed unto his province, & the Bishop of jerusalem, all the three Palaestinas, the which after consultation had both by the Precedents and Bishops was confirmed. In the ninth session the cause of Theodoritus was heard who accursed Nestorius in these words: cursed be Nestorius & whosoever besides him denieth Marie the virgin to be the mother 
Theodoritus  of God, and divideth the one only begotten son into two sons. I (saith he) have subscribed unto the canons of the council, and the Epistle of Leo. After deliberation had among themselves, they restored him unto his Bishopric. In the tenth session the suit of Ibas was heard 
Ibas.  and the sentence which Photius Bishop of Tyrus and Eustathius Bishop of Berytus had pronounced against him was read, but the final end was differed unto the next day. In the eleventh session when many Bishops would have him restored, diverse Bishops were against it and said, that his accusers were at the door and ready to come in. At length they read what they had decreed touching him. Yet the Senators moved the council that the Acts of the council held at Ephesus which concerned Ibas should be read, and that all the acts of the second council of Ephesus should be abrogated, the creation of Maximus Bishop of Antioch only excepted: they entreated therein the Emperor that nothing whatsoever was decreed since the first council of Ephesus where holy cyril Bishop of Alexandria was chief should be of force and they gave sentence that Maximus should enjoy his Bishopric. In an other session Basianus the Bishop of Ephesus matter was called, and decreed that Basianus should be removed out of his Bishopric, and Stephan placed in his 
Basianus.  room. In the thirteenth session Eunomius Bishop of Nicomedia and Anastasius Bishop of Nice were called, for they contended among themselves about their cities. The foureteeneth session was held for the hearing of Basianus. Last of all it was decreed that the seae of Constantinople should enjoy the next prerogative after Rome.   
The end of the second book of Euagrius Scholasticus.   

THE THIRD BOOK OF THE ECCLESIASTICAL HISTORY OF EVAGRIUS SCHOLASTICUS.  

CAP. I.  
How Zeno the Emperor governed and lived.  
WHen Zeno after the decease of his son had attained unto the Imperial sceptre, as if he were certainly persuaded, he could not enjoy the Empire of the whole world 
Zeno was emperor Anno Dom. 75.  unless with outrage and riot he yielded himself unto all fleshly pleasure whatsoever, gave himself at the beginning so much unto sensuality that he left no filthy or shameful act, no heinous offence unpractised, but so wallowed in them that he thought it the part of a base and abject mind to commit them in the dark & in secret: but to do them openly in the face of the whole world was a princely part, & such an act as became only the Emperor. His disposition herein was both lewd and servile, for the Emperor is not to be counted of thereafter as he governeth others, but as he ruleth and guideth himself. It behoveth him to suffer no lascivious 
Princes and magistrates should be patterns of Godliness, unto the subjects and common people.  motion to root within his breast, but valiantly to encounter with intemperancy, and to make his life as a pattern of virtue, or a lantern for his subjects to follow after, thereby to lead them unto godly instruction. But this man gave himself over unto voluptuousness and fell by a little and a little unto such shameful servitude, that he could by no means be withdrawn from it: he changed oftentimes such enormities as mastered him no otherwise then unthrifts and castaways do use, whom infinite carnal delights do lead captive, tickle their minds and sooth their senses, and that which is most dangerous, vices be so linked together that one most commonly followeth in the neck of an other. For fleshly pleasure having once taken place, observeth no mean, endeth not in good time, but by occasion of one an other is kindled, one flame of fiery lust flasheth after an other, until that one hath gotten either the government of himself, and given vices the overthrow and thenceforth become conqueror: or else is overcome with the tyrannical slavery of them, lead by them unto the last gasp, and in the end plungeth like a wretch into the deep pit of hell.   

CAP. II.  
How the Barbarians invaded both the East and west countries.  
ZEno in the beginning of his reign lead such a life as I have described before. His subjects throughout the East and West dominions were vexed out of measure, and sustained great losses: for the Barbarians called Scenitae destroyed all places & a great multitude of Hunni called of old Messagetae invaded Thracia and passed over the river Danubius without lettor stay. Zeno. also was by force after a Barbarian sort bereaved of the other parts which remained of the Empire.   

CAP. III.  
How Basiliscus the tyrant took armour against Zeno and put the Emperor to flight.  
THis Zeno, when Basiliscus the brother of Bernia made preparation to take armour against him, was of so faint a courage that he fled away giving unto Basiliscus the Imperial honour and victory without any travel. He was so odious unto his subjects who by right detested his abominable life: he had no stomach at all, no show of a noble mind, but all luskish and lither of a naughty condition the which his sensuality declared bearing rule over his coward mind and slothful disposition. Wherefore this Zeno together with Ariadne his wife whom he had with him, who also had fled away from her mother (and if there were any other that bore him good will) got him into Isauria where he had been brought up and there he was besieged. Thus Basiliscus came to be Emperor of Rome, proclaimed his some Marcus, Caesar, and laid down a platform of government far contrary both unto the manner of Zenos reign and such as were Emperors before him.   

CAP. FOUR  
How Basiliscus called Timotheus Aelurus Bishop of Alexandria home from exile and by his persuasion sent letters into every Coast wherein he condemned the council of Chalcedon.  
THis Basiliscus (spoken of before) at the request of certain citizens of Alexandria that were sent unto him, called Timothee home from exile where he had continued eighteen years, Acacius then being Bishop of Constantinople. Timothe after his coming to Constantinople persuaded Basiliscus to send letters universally unto all Priests throughout the Churches under heaven, and therein to accursed both the acts of the council held at Chalcedon and the decree of Leo as touching the faith, the which letters were written in this form. The Emperor Caesar Basiliscus, Pius, Victorious, triumphant, chief Lord, perpetual Augustus, and Marcus the most noble Caesat, unto Timothe the most reverend and most holy archbishop of the noble city of Alexandria sendeth greeting. The laws and canons hitherto 
Basiliscus the tyrant and usurper of the Imperial crown sent these wicked letters into all churches wherein he condemneth the faith of Leo, the godly bishop of Rome and the canons of the holy council held at Chalcedon.  compiled in defence of the sincere and Apostolic faith, by the most holy Emperors our predecessors, who worshipped aright the blessed, eternal and living trinity, seeing they were godly decreed & have ever been found wholesome for the wealth of the whollworld, we will never have canceled, nay rather our will is they should be published for our own proper decrees. for we prefer piety and singular love towards God & our Saviour jesus, who both made and advanced us to glory and renown before all the care and travel that is employed in worldly affairs, and we believe verily that the fastening and knitting together of Christ's flock in love & charity, is both a safety unto us ourselves, and unto all our subjects, unto our Empire a foundation that can not be shaken and a wall that can not be battered and thrown down, wherefore being moved with the instinct of the holy spirit, we have determined with ourselves to offer for a sacrifice unto God and our Saviour jesus Christ the uniform consent of the holy church as the first fruits of our reign and Empire: and ordained that the ground and bulwark of the blessed life given unto men, to wit, the Creed of the three hundred and eighteen holy fathers, of old assembled together in the holy Ghost at Nice (in the which faith both we and all our ancestors were baptised) should only be kept and retained of the faithful people throughout all the most holy Churches of God: for in this one Creed the sincere faith is so sufficiently decided both to the overthrow of all erroneus opinions and to the establishing of concord & unity throughout the holy Churches of God. And moreover the canons published to the confirmation of the same faith, are of no less force & virtue. Again we do ratify the faith of the hundred & fifty holy fathers, which assembled in this noble city of Constantinople & accursed the blasphemers of the holy Ghost. In like sort we approve the acts of the council called at Ephesus against wicked Nestorius and such as afterwards embraced his opinion. As for such decrees 
Basiliscus condemneth Leo and the council of Chalcedon.  as disturb the quiet estate of the holy Churches of God & the peace of the whole world, to wit, the decision and decree of Leo, all the canons of the council held at Chalcedon, whatsoever they defined touching the exposition of the Creed, interpretation, doctrine and deciding thereof, to the end a newefound faith might be established contrary to the Creed of the three hundred and eighteen Godly Bishops spoken of before, we ordain and decree that the most holy Bishops both here & in every the several Churches wheresoever do acurse them, & wheresoever they are found that they be burned to ashes, for so the godly Emperors of famous memory Constantinus & Theodosius junior who lived before our time commanded as concerning the heretics books and blasphemous pamphlets. We will have them so abolished that they be banished for ever out of the one & the only Catholic, Apostolic & faithful church, as constitutions which derogate from the whollsome decrees of the three hundred & eighteen holy fathers which always ought to be of great force and virtue, and from the canons established in the holy Ghost of the godly Bishops at the council of Ephesus. To be short that it be not lawful either for Priest or for people to transgress that most divine canon of the holy creed, but that together with all the new sanctions published in the council of Chalcedon, the heresy also may be rooted out, of such as confess not, that the only begotten son of God was conceived by the holy Ghost, borne of holy Mary the perpetual virgin, and mother of God, truly incarnate and made man, but that his flesh came down from heaven & so feign it very monstrously to be figurated in some fantastical sort or other: we will and command that every erroneus opinion, at what time, in what sort, or place soever throughout the whole world hath been either compassed, or thought upon within, or expressed by word without as plausible novelty to the overthrow of this holy Creed, be condemned for ever. And insomuch the Emperor is bound of duty with diligent care to provide that by his provident counsel the subjects, not only in time present, but also in time to come may enjoy peace and tranquillity: we do ordain that the most holy Bishops do subscribe unto these our gracious letters generally written unto all and openly proclaimed, to the end they may thereby manifestly declare their settled mind in addicting themselves only unto the holy faith of the three hundred and eighteen holy fathers, the which also the hundred & fifty Godly Bishops have afterwards confirmed, and after that again was ratified of the true professors and holy fathers which met at the princely city of Ephesus. For it seemeth good unto us that the only Creed of the three hundred and eighteen holy fathers as a perfect platform of tried faith should be followed and by accursinge the acts of the Chalcedon council which may be stumbling blocks unto the faithful people, that they banish them wholly the Churches, for canons that disturb the whole world and hinder the success of our happy reign. Such as after the receipt of these our gracious letters, published as we persuade ourselves by the providence of God, to the end concord, and unity, which is to be desired of all men may be established in the Churches of God, do at anytime go about to allege, or name, by disputing, teaching or writing, in any time, fort, or place, that decree published in the council of Chalcedon contrary to the faith, as authors of tumults, and dissension in the holy Churches of God and unto all our loving subjects, & adversaries moreover unto God & the safety of our sceptre. we straictly charge & command & that according unto the laws made before our time by Theodosius the worthy Emperor of happy memory against such frenzy and madness, presently annexed unto these our gracious letters, generally directed unto all, if they be Bishops and of the clergy that they be deprived of their dignity & priesthood, if Monks or lay men that they be exiled & punished with confiscation of their whole substance & other severe penalties. For in so doing the holy, coessential Trinity author and giver of life unto the whole world being honoured of us, with such homage & service, not only for the rooting out of such tars as we have mentioned before, but also for the true and Apostolic traditions touching the holy creed established by us, is like to be reconciled and favourable unto us and unto all our loving subjects, to govern the Empire together with us, and to bring peace and quietness unto mankind,   

CAP. V.  
How many subscribed unto the wicked letters of Basiliscus and condemned the council of Chalcedon.  
TImothee who was newly (as I said before) returned from exile as Zacharie Rhetor doth 
Timotheus. Aelurus. Peter Cnapheus. Paulus. Anastasius. 50. Bishops subscribed to heresy for fear.  write subscribed unto the aforesaid letters of Basiliscus universally directed unto all men. Even so did Peter Bishop of Antioch surnamed Cnapheus, who was at that time at Constantinople together with Timothee. When these things were brought about in this sort, Paulus was chosen Archbishop of Ephesus. It is reported also that Anastasius the successor of Iwenalis' in the see of jerusalem subscribed unto those general letters of Basiliscus, and that many others to the number of fifty did no less, I mean abrogated the decrees of Leo and the council of Chalcedon. Besides all this there is extante a supplication written unto Basiliscus by the Bishops of Asia which met together at Ephesus, whereof we have borrowed some part and laid it here down in such sort as followeth. Unto the most holy and dearly beloved of Christ our puissant 
The flattering and heretical Bishops of Asia wrote this unto Basiliscus the usurper.  Lords Basiliscus and Marcus perpetual Augusti. After a few lines this is annexed. You have signified most holy and Christian Emperors that you yourselves together with the faith which is both hated and diversly assaulted, were impugned. Again a little after. The terrible and dreadful expectation of the day of doom, the flame of God's heavy wrath and your majesties high displeasure apprehended the adversaries immediately, which arrogantly went about to withstand almighty God & to assault your confirmed reign: who moreover do not only not cease diversly to affect and molest our mean calling but continually revile us, blaze abroad false rumours and slanders of us, to wit, that we subscribed unto your gracious and Apostolic letters generally written unto all not without compulsion and constraint, whereunto verily we have subscribed with most willing and prompt minds. And again after a few lines. Take heed that in no wise ye say down any decrees contrary unto your former letters generally written, persuading yourselves for most certain that in so doing the whole world will be set on hurlyburly and the mischiefs which rose of the council of Chalcedon (where there was great slaughter and blooshed of true professors and innocent persons) in respect of afterclapps shall seem but trifles. Towards the end there was written. We take our Saviour Christ jesus to witness, that the religion and service we owe unto God is both free and voluntarily: and we crave most humbly of your majesties that beside sundry others, specially the Bishop of Constantinople who is manifestly known to have wickedly behaved himself in 
Zacharias Rhetor. The monks of Constantinople were heretics.  his calling may be condemned and deposed of his dignity by the just, canonical and Ecclesiastical censure. Besides all the aforesaid Zacharis writeth in this sort. When the letters of the Emperor generally directed unto all, were published abroad, the Monks of Constantinople being infected with the noisome sink of Eutyches heretical opinion, supposing now after the restoring of Timothee and publishing of the emperors letters they had gotten that which they looked for, to the upholding of their heresy and hoping now they could bring their purpose to pass: got them in all the haste unto Timothee, and after Timothee (who proved that the word of God according unto the flèsh was of one substance with us, but according unto his divinity of one substance with the father) had confuted them, they went home again like fools.   

CAP. VI  
How Timotheus Aelurus after he had recovered the Bishopric of Alexandria rendered unto the see of Ephesus the Metropoliticke jurisdiction and accursed the council of Chalcedon.  
THe aforesaid Zacharie reporteth how that Timothee left Constantinople and got him to Ephesus and there restored Paulus (who was lately chosen by the Bishops of the province according unto the canons of the Church, yet after deposed) unto his former Bishopric. The said Timothee moreover restored the seae of Ephesus (as I said before) unto her Metropoliticke jurisdiction that was taken away by the council of Chalcedon. Thence he took shipping and came to Alexandria: there he requested of as many as came unto him to accurse the council of Chalcedon. There left him (as Zacharie writeth) sundry of his own crew, but specially Theodotus one of them which forsook Theodosius (who then was made Bishop of jerusalem by certain seditious persons) at joppes and accompanied Iwenalis' to Constantinople.   

CAP. VII.  
How Basiliscus fearing himself in the insurrection made by the Monks through the persuasion of Acacius, called in his former letters.  
Again the aforesaid author writeth how Acacius Bishop of Constantinople canvased the matter about, raised both Monks and people of Constantinople against Basiliscus as one that was an heretic: made him deny he had written his letters universally unto all men, and decree that such things as he had rashly and unadvisedly published should be called in again, and to have also brought to pass that the same Emperor sent every where unto all men contrary letters wherein he approved the council of Chalcedon. The same Zacharie shewing himself very partial throughout his history and led very much with affection, omitted the said contrary letters, they were written as followeth.  
The repelling letters of Basiliscus the Emperor.  
THe Emperors Caesars, Basiliscus and Marcus. we charge and command that the Apostolic 
Basiliscus the usurper is fain by reason of the commotion to call in his former letters laid loon in the 4. cap. of this book.  and true faith from the beginning hitherto retained in the Church, continued unto this our present reign & observed ofus this day be embraced for ever: in it we were baptised & we believe that the same is only to be embraced firmly & unviolably, being embraced to be continued throughout all the Catholic & Apostolic Churches under heaven, & no other besides this to be longer sought for. Wherefore our will is that the letters generally written during our reign either unto all men or otherwise how soever, or what beside this hath been published by us, be henceforth canceled and abolished: that Nestorius, Eutyches with all their complices and every heresy be accursed: that no council be called together neither any decree or reasoning of the faith, but that such things as are already in that behalf established remain unviolable: that the provinces whereunto the seae of this royal and noble city hath the preferring of Bishops be restored unto the most reverend and most holy Patriarch Acacius: and that the Bishops already placed throughout the provinces continue nevertheless in their proper seas, so that there may rise thereof after their disease no prejudice at all unto the prerogative of the holy seae of Constantinople. last of all let no man doubt but that this our gracious decree is of force agreeable with the will of God.  
Thus were these things brought about.   

CAP. VIII.  
How Zeno the deposed Emperor recovered again the royal sceptre.  
ZEno (as it is reported) seeing in a vision the holy, valiant, and renowned martyr Thecla, not only provoking, but also promising him to be restored again unto the Imperial robes, led his army towards Constantinople. And having alured with gifts such as besieged him, he thrust Basiliscus (who had reigned two years) beside the sceptre, took him out of the sanctuary he had fled unto, and delivered him unto the hand of the enemy. For which cause Zeno dedicated at Seleucia in Isauria a goodly temple gorgeously builded unto the renowned martyr Thecla, & beautified it with many Princely monuments which were preserved unto this our age. But as for Basiliscus he sent him away to suffer at Cappadocia, where together with wife and children he was put to death in an Inn called Acouson. Immediately after, Zeno made a law where he abrogated the decrees of Basiliscus the tyrant comprised in the letters he had generally written unto all men: banished Peter surnamed Cnapheus out of Antioch and Paulus Bishop of Ephesus.   

CAP. IX.  
How after the decease of Basiliscus, the Bishops of Asia going about to pacify Acacius who stomached them for condemning the council of Chalcedon, sent unto him their recantation.  
THe Bishops of Asia to the end they might avoid the displeasure Acacius had conceived against them, acknowledged their faults and craved pardon: sent unto him their recantation and repentance. where they protested that they had subscribed not of their own accord but by constraint and compulsion unto the general letters of Basiliscus, and confirmed with an oath that it was even so and that they believed no otherwise then the council of Chalcedon did believe. The recantation was thus.  
The Epistle or recantation sent by the Bishops of Asia unto Acacius Bishop of Constantinople.  
Unto Acacius the most holy and most religious Patriarch of Constantinople. After a few lines. We have sent unto you as it was very meet, one for to supply our room. In a while after this again. By these our letters we do protest that not of our own accord, but by compulsion we were brought to subscribe unto Basiliscus letters: and that we have given thereunto our consents not with heart, but only in word. For by the grace of almighty God who lovingly accepteth of our prayers we believe no otherwise then we learned of the three hundred and eighteen famous men, and lights of the whole world and besides them of the hundred & fifty holy fathers. We hold moreover with the holy acts decreed by the godly fathers at Chalcedon.  
As for the report Zacharie Rhetor made of these bishops whether he slandered them or whether they lied themselves that they had subscribed against their wills unto Basiliscus letters, I am not able certainly to blanch.   

CAP. X.  
What Bishops there were of Antioch about that time.  
AFter that Peter was banished the Church of Antioch, Stephan succeeded him in the Bishopric, 
Peter. Stephan. Calandio.  whom the people of Antioch dispatched as john Rhetor declareth with little darts, much like sharp spears. After his decease Calandio governed the seae, who persuaded as many as came unto him to accurse both Timothee & the general letters Basiliscus had sent abroad unto all Churches.   

CAP. XI.  
How the Emperor Zeno spared Timotheus Aelurus because of his grey hear: after this Aelurus death Petrus Moggus became Bishop of Alexandria, he was deposed & Timotheus Basilicus placed in his room.  
ZEno although he purposed to banish Timothee, Alexandria, yet when it was told him that he was a very old man and ready to lie in his grave, he altered his mind. Timothee not long after finished the race of his mortal life & immediately the Bishops of that province chose of their own head Peter surnamed Moggus to their Bishop. Zeno hearing this was very much 
Peter Moggus.  displeased, gave forth commandment that Peter should die the death, called home Timothee the successor of Proterius who then by reason of a certain insurrection made of the people, led his life at Canabus. Thus Timothee by the emperors commandment recovered again the bishopric.   

CAP. XII.  
Of john who crept to be Bishop of Alexandria after the death of Timothee, and how the Emperor deposed him for perjury, preferring Petrus Moggus to the room.  
IOhn the Priest & Parson of saint john Baptists the forerunner of our Saviour, came through some men's persuasion to Constantinople, made suit unto the Emperor, that (if it fell out the Bishop of Alexandria departed this life in his time) he would give him the nominatinge of the next incumbent to succeed him in the bishopric. Zacharie reporteth that the Emperor charged him, he went about to procure it unto himself, but to clear himself of this suspicion he swore and protested with solemn oaths he would never be Bishop if it were offered him and so got him home. Wherefore the Emperor decreed that after the death of Timothee he should be Bishop whom both clergy and laity would elect. Shortly after Timothee died, john gave a piece of money (as Zacharie doth write) neglected the oath he made unto the Emperor, and was chosen Bishop of Alexandria. When this was known the Emperor banished him Alexandria, wrote by some men's procurement an Epistle unto the people of Alexandria, of unity and concord, and commanded that Peter should be restored unto the Bishopric conditionally if he subscribed unto the Epistle and received into the communion such as held with Proterius.   

CAP. XIII.  
How Petrus Moggus Bishop of Alexandria received the Epistle of Zeno and was reconciled unto the faction of Proterius.  
PErgamius Lieutenant of Egypt took upon him the ordering of this matter according unto the mind of Acacius Bishop of Constantinople: he arrived at Alexandria and there he was given to understand that john had fled away: he conferred with Peter: exhorted him to allow of Zeno his Epistle written unto the people of Alexandria, and to receive into the Church such as dissented from him. Whereupon Peter received the Epistle and subscribed unto it: promised moreover to admit his adversaries into the communion. After all this at a solemn meeting within Alexandria when all the people embraced the Epistle of Zeno entitled of Concord: Peter also was reconciled unto the faction of Proterius, made a sermon unto the people and read in the church the Epistle of Zeno which was an exhortation unto peace and unity.   

CAP. XIIII.  
The Epistle which Zeno wrote to reconcile the people of Alexandria.  
ZEno Emperor Caesar, Pius, Victorious Triumphant, chief Lord, perpetual Augustus unto the most reverend bishops throughout Alexandria, Egypt, Libya & Pentapolis with the Priests, Monks & lay people, sendeth greeting. In somuch we are certainly persuaded that the original confirmation, continuance, strength & invincible fortress of our Imperial sceptre is only upheld by the sincere & true faith (the which three hundred & eighteen holy fathers delivered unto us by the inspiration of the holy Ghost in the council of Nice, & was also confirmed of a hundred & fifty godly Bishops in the council held at Constantinople) we have laboured day and night not only by prayer but with all endeavour and with publishing of laws, amply and abundantly to fill with it the holy, Catholic, and Apostolic Church of God scattered far & wide over the face of the earth, being the immortal and sempiternal parent of this our reign and principality: that the devout people of God continuing the divine peace and quietness may pour unto God the acceptable sacrifice of prayer, together with the most holy Bishops & sacred clergy, with the governors of Monasteries & Monks themselves for the preservation of our prosperous reign. For in case that almighty God and our Saviour jesus Christ, who took flesh of the virgin Mary the mother of God & was borne into the world would allow of the general praises & worship we give unto him & receive the same with willing mind & readiness, than no doubt not only all sorts of enemies would utterly be foiled, but also all other nations under heaven would be brought subject unto our Empire, & willingly serve us next & immediately after God: then also peace & the profit annexed thereunto, seasonable temperature of the aer, plenty of all sorts of fruit, with all other things required for the use of man would abundantly be ministered. Now therefore seeing it appeareth unto all men how both we ourselves & the Empire of Rome is preserved under the wing of the true faith; the holy governors of the monasteries & heremits with other religious men exhibited unto us supplications, exhorting us very earnestly that the most holy churches may enjoy peace, that the members may be coupled together which the devil enemy to honesty hath laboured of a long time to part asunder, for he is fully persuaded that if the body of the church being jointly knit together in the bond of unity encountered with him, he would quickly be overthrown. by reason the members were severed, it came to pass that infinite multitudes of men, now many hundred years ago departed this world, some without baptism, some other without the communion being void of charity (the dint of death is inevitable) it caused moreover infinite slaughters & bloodshed, not only the earth but the aer also was infected with streams of blood is huinge out of the tender bowels of men. And who is he (I pray you) that wisheth not for reformation & redress of these things? wherefore we have done our endeavour for to certify you, that not only we ourselves but all the churches every where have not had in times past, neither present, will not have hereafter, neither know any other that have any other faith or doctrine, than the creed (spoken of before) delivered by three hundred & eighteen Bishops & confirmed afterwards by a hundred & fifty fathers. But if any man have any other creed we take him not to be of the church. For we believe that through this faith only it cometh to pass that our Empire doth flourish: that the people by embracing of the same are inspired with the holy Ghost & washed in the sacred fountain of baptism: it was this faith that the holy fathers in the council of Ephesus subscribed unto, which deposed wicked Nestorius of the Ecclesiastical ministry & as many as favoured his heretical opinion whom we also do accurse together with Eutyches (for both of them impugned the aforesaid faith) and approve the twelve points of the faith laid down by cyril of worthy memory, late Archbishop of the Catholic church of Alexandria. For we confess that the only begotten son of God our Lord jesus Christ is truly incarnate, of one substance with the father according unto his divinity, & of one substance with us according unto his humanity: that he came down from heaven: that by the holy Ghost he took flesh of the virgin Mary the mother of God: that he is one and not two. For we say that the miracles he wrought & the vexations he endured in the flesh belonged unto one person. we do condemn for ever such as divide, or confound his natures, or say that he had a fantastical body. For he was truly incarnate of the mother of God without spot or blemish of sin. The Trinity remaineth nevertheless though one person of the Trinity, to wit, God the word be incarnate. Wherefore seeing we learn of surety that all the holy and Catholic Churches every where, that all the godly Presidents and governors thereof, and that our Empire neither hath allowed neither will retain any other creed or form of faith, then that we spoke of even now, let us jointly without any more a do be reconciled and embrace unity and concord. These things have we written unto you, not to innovate aught as touching the faith, but fully to satisfy you therein. We do accurse whosoever hath believed or doth believe the contrary, either now or at other times, either in the council of Chalcedon, or in any other council whatsoever: but specially of all others we do accurse Nestorius, Eutyches and their complices. Wherefore hold with your Ghostly mother the Church, and celebrate therein together with us the one holy communion according unto that one faith of the three hundred & eighteen holy fathers. For your most holy mother the Church groaneth after you and desireth to embrace you which are her natural children, moreover she longeth to hear your sweet voices. Get ye thither in all the haste. If ye do this ye shall not only purchase unto yourselves the favour of our Lord & Saviour Christ jesus, but also the commendation of our highness. This epistle being read, all the people of Alexandria returned unto the Catholic and Apostolic Church.   

CAP. XV.  
How john the deposed Bishop of Alexandria got him to Rome and procured Simplicius the Bishop of Rome's letters in his behalf unto Zeno touching the injuries he had sustained.  
IOhn (of whom we spoke before) took his heels from Alexandria unto old Rome and raised there a wonderful great sedition. For he made report that they deposed him of his bishopric for maintaining the decrees of Leo and the council of Chalcedon, and that there was an other placed in his room, which impugned the same. Simplicius Bishop of old Rome hearing of this, was wonderfully moved, and wrote in his behalf unto the Emperor Zeno: but Zeno answered him again, accused john of perjury and that therefore and for no other crime he was deposed.   

CAP. XVI.  
How Calandio Bishop of Antioch was deposed for partaking with Ilus, Leo, and Pampreps: and how the Bishops of Constantinople, jerusalem, Antioch and Alexandria were reconciled one to the other.  
CAlandio Bishop of Antioch wrote unto Zeno the Emperor and unto Acacius Bishop of Constantinople that Peter was not only an adulterer but also had accursed the council of Chalcedon at his being in Alexandria. Yet afterwards this Calandio was banished into Oasis for holding with Ilus, Leo and Pampreps, against Zena. Peter surnamed Cnapheus who was Bishop of Antioch before Calandio & Stephan, recovered his bishopric again, subscribed unto Zenos Epistle of Concord & wrote synodal letters unto Peter Moggus Bishop of Alexandria. Acacius Bishop of Constantinople was afterwards reconciled unto this Peter, Martyrius likewise Bishop of jerusalem wrote synodal letters unto him. Yet afterwards divers withdrew themselves from Peter's communion and thereupon it fell out that Peter openly accursed the council of Chalcedon. Acacius Bishop of Constantinople hearing of this was very sorry, wrote unto divers of his friends for to understand the truth: Peter being desirous to satisfy them to the uttermost, wrote back again to purge himself that he had committed no such act, yet some do report the they knew certainly that Peter wrote no such thing.   

CAP. XVII.  
Of the things which Peter Bishop of Alexandria wrote unto Acacius who maintained the council of Chalcedon.  
THe aforesaid Peter being a wavering person and a time server continued not long in one mind: but now accursed the council of Chalcedon and anon recanted him of his folly approving in all points the same council. Wherefore he wrote unto Acacius Bishop of Constantinople in manner as followeth. The most high God recompense your holiness for your great 
Peter b. of Alexandria flattereth Acacius b. of Constantinople with this epistle.  travel and carefulness, who not only yourself many years ago have kept the faith of the holy fathers but also confirmed the same by continual preaching & public sermons. For the confirmation of which faith we see that the creed of the three hundred and eighteen holy fathers hath very well been framed, in it we were baptised, in it we have believed, & now do believe: the which faith also was confirmed by a hundred and fifty godly Bishops in the council of Constantinople. wherefore you lead all men continewally as a guide: you bring the holy church of God into unity: last of all you persuade us with invincible arguments that nothing was decreed in the most holy & general council of Chalcedon prejudicial unto these canons of the fathers, but that such things as of old were established by the holy fathers in the council of Nice, were confirmed in this council with uniform consent of all. we of our own part seeing we saw therein nothing innovated as touching the faith, have consented thereunto of our own accord & believed the same. Yet are we not ignorant that there are certain monks which envy at our brotherly 
Idle Monks set men together by the ears.  love & amity, which blaze in your hearing slanderous reports that can not I am sure so easily displease your holiness: first of all how we should translate into an other place the corpse of the most holy and our most reverend father Timothee the Archbishop, which (as they say) is neither acceptable unto God, neither agreeable with the laws. Again they get them unto the second crime, the which as it is forged, so is it far more heinous than the other. For how can it be that we should accurse the council of Chalcedon, seeing we confirm the same by our belief? your holiness I am sure is not ignorant how both people and monks contend here with us, who can first devise any fond novelty, they determined to fall again from the Church, together with certain other lewd persons, and to draw the people after them. Wherefore being helped with your prayers, we have devised these letters, as a salve for this mischief, which derogate nothing at all from the council of Chalcedon, fully satisfying ourselves that there was no novelty established therein. This have we done moreover, partly for to persuade the simpler sort of men, & partly also for their sakes which remain here with us, that they may have somewhat for themselves to stop the adversaties' mouth with all: and by imployinge in this behalf our continual travel and industry, we have suppressed in short space the furious disposition of the people. I would have your holiness yet to learn one thing more, how the monks cease not at this hour to sow tars among the wheat, how they linked unto them 
The idle monks sowed tars among the wheat as the enemy did in the gospel.  certain men which never lived in the monasteries as instruments of their wicked practices: how they rogue about and spread false rumours, both against us and the quiet state of Christ's Church: how they suffer us to do nothing decently as the canons of the holy and catholic Church of Christ do require, but rather bring to pass that the people will sooner control us then be commanded of us, nay all their doing is detestable in the sight of God and man. I hope your holiness will signify all the aforesaid unto our most holy Lord the Emperor, and bring to pass that his highness may decree in this behalf such things as may be for the Ecclesiastical peace and tranquillity, agreeable with the will of God, and the emperors industry, to th'end all men may conform themselves thereafter.   

CAP. XVIII.  
How john the deposed bishop of Alexandria counseled Felix bishop of Rome to depose Acacius bishop of Constantinople.  
IOhn who fled to Rome, after Zeno had deposed him, certified Felix the successor of Simplicius in the Bishopric of Rome, of Peter's doings: exhorted him (as Zacharie writeth) to send Acacius a deprivation, because he had communicated with Peter, the which act of Felix being contrary to the canons of the Church Acacius would not approve. The messengers that brought this Epistle unto Acacius were the painful and vigilant monks called Acoimetoi. Zacharie is the 
Ακοίμητοι  author of the premises, who as far as I can see, knew nothing of the whole circumstance perfectly, but heard it only as it were over the shoulder, and so reported it. Wherefore I myself will now write the stories as they were in deed. When john had exhibited accusations and bills against Acacius unto Felix, that contrary unto the Canon of the Church, he had communicated with Peter and of other heinous offences which he had done against the decrees of the Church: Felix sent Vitalius and Misinus two bishops, unto the Emperor Zeno, partly to confirm with his authority the council of Chalcedon, partly also to depose Peter of his bishopric as an heretic, and last of all to send Acacius unto him for to render an account, and to purge himself of such crimes as john (of whom we made often mention before) laid to his charge.   

CAP. XIX.  
How cyril head of the vigilant monks sent unto Felix bishop of Rome charging him with slackness in revenging such injuries as the faith sustained.  
ERe the aforesaid Vitalius and Misinus came unto the Emperor, cyril head of the vigilant monks, charged him with slackness of duty, seeing so many grievous practices take place against the true and sincere faith. Felix then wrote unto Misinus that he should do nothing afore he had conferred with cyril and learned of him what was to be done.   

CAP. XX.  
What Felix wrote unto Zeno the Emperor, and Zeno unto him again.  
FElix wrote not only unto Zeno, but also unto others, where he brought them into remembrance partly of the council of Chalcedon, and partly also of the persecution in Aphrik in the reign of Theodorichus. He wrote an other Epistle unto Acacius, but Zeno wrote back again, and told him that he fought with his shadow, in giving ear unto john's report, and in contending with his adversaries: for he was the man that bound himself with an oath, that he would never be Bishop of Alexandria, yet afterwards was found perjured, and to commit every kind of sacrilege: that Peter was advanced unto the priestly function, not without good trial of his faith, that he subscribed with his own hand, and approved the faith of the hree hundred and eighteen holy fathers in the council of Nice, which faith was afterwards 
Zeno the Emperor unto Felix b. of Rome.  ratified by the council of Chalcedon. These were the words of Zeno: We would have you assure yourself that our highness with most holy Peter (mentioned before) and all the Christian congregations do embrace and reverence the sacred council of Chalcedon, which council is one in effect with the Nicene creed. There are Epistles to be seen among the acts of the aforesaid council, partly of cyril (mentioned before) and partly of other governors of the monasteries of Constantinople, and of the bishops and clergy within the province of Egypt unto Felix bishop of Rome, against Peter as an heretic, and against all them that communicated with him. As many of the vigilant monks as came to Felix rebuked Misinus and Vitalis because that until their coming to Constantinople the name of Peter was secretly used to be read in the holy catalogue, but since that time continually unto this present hour Misinus and Vitalis communicated with Peter. The Epistle which the Bishops of Egypt wrote signified this much of Peter, and that john was of the true faith, and consecrated according unto the canons of the Church: that Peter was ordered only by two Bishops infected with the same exror with him, and that immediately after the flight of john he left no punishment unpractised upon the true professors. All which circumstances are said to have been signified unto Acacius and that Acacius aided Peter in all what so ever he went about.   

CAP. XXI.  
How simeon one of the vigilant monks went to Rome, accused them that came from Rome to Constantinople, that they had communicated with heretics and procured their deprivation.  
THe aforesaid accusations were augmented at the report of simeon one of the vigilant monks whom cyril had sent unto Felix. For Misinus and Vitalis were reprehended of him because they communicated with heretics, specially seeing the name of Peter the heretic was openly read in the holy catalogue: and that in so doing many simple men were snared of the heretics, who sticked not to brag that the Bishop of Rome received Peter into the communion. simeon said moreover that when certain interrogatories were demanded, Misinus and his company would not confer with the true catholics, would not receive their writinngs, neither exquisitely sift out such things as were done, and greatly did prejudice the true faith. Sylvanus the priest who accompanied Misinus and Vitalis to Constantinople was brought forth and he avouched that the monks allegations were true. They read moreover the Epistle of Acacius, where he gave Simplicius to understand that Peter was lately deposed and pronounced the child of darkness. To be short Misinus and Vitalis were deposed of their dignities, and cut of from the holy and undefiled communion, and that by the censure of the whole assembly which pronounced of Peter as followeth. The Church of Rome doth not communicate with Peter the heretic 
The Church 1. Rome pronounceth this against Peter b. of Alexandria.  who was lately condemned by the Apostolic see, excommunicated the Church, and held for accursed: although there were no other crime to charge him with all, yet is this of force sufficient, that he can not govern the faithful people of God, because he was ordered of heretics. In the same decree this also was comprised: It appeared evidently that Acacius bishop of Constantinople was greatly to be blamed, because for all he wrote unto Simplicius and called Peter an heretic, yet he would not make Zeno privy thereunto, when as in very deed, if he had borne good will unto Zeno he should have done it. And rather he should have pleased the Emperor then provided for the faith. But let us return to discourse of the history. There is extant an Epistle of Acacius unto the bishops of Egypt, priests, monks, & all the people where he endeavoureth to bring such as raise schism & dissension, to embrace peace and unity of the same matter also he wrote unto Peter Bishop of Alexandria.   

CAP. XXII.  
Of the schism raised at Alexandria, and in sundry other places touching the council of Chalcedon.  
WHen the schism waxed hot, and the sedition grievous within the city of Alexandria, Peter persuaded certain Bishops and governors of monasteries to communicate with him. There he condemned and accursed the decrees of Leo, the acts of the Chalcedon council, and such as would not receive the books of Dioscorus and Timothee. Many others he banished their monasteries when he could not allure them to his heretical opinion. wherefore Nephalius took his voyage to Constantinople, revealed the whole unto Zeno, who therefore was wonderful sorry, and sent thither Cosmas one of his guard for to threaten and rebuke Peter very sharply, partly for coutemninge the Epistle of Zeno entitled of concord, and partly also because that through his rough dealing so great a sedition was raised. But when Cosmas could prevail in nothing save only that the expulsed monks were restored by his means unto their monasteries, back again he got him to the Emperor. Wherefore the Emperor the second time sent Arsenius lieutenant of Egypt, and captain of the garrison amongst them, who together with Nephalius went straight to Alexandria, entreated them to keep the peace: but when he could not obtain his purpose, he sent some of them to Constantinople. And for all there was great reasoning in the presence of Zeno about the council of Chalcedon, yet was there nothing concluded, for neither did Zeno wholly cleave unto it.   

CAP. XXIII.  
Of Phranitas and Euphemius Bishops of Constantinople: Athanasius and john Bishops of Alexandria: Palladius and Flavianus of Antioch with others.  
ABout that time when Acacius Bishop of Constantinople, had finished the mortal race of his natural life, Phranitas was chosen to succeed him in the Bishopric. He wrote letters of amity unto Peter, but Peter answered him again, and inveighed bitterly against the council of Chalcedon. This Phranitas continued Bishop no longer than four months but he died and left Euphemius to succeed him. When Peter wrote unto him also letters of amity, and Euphemius perceived that in them he accursed the council of Chalcedon, he was all out of quiet, and would in no wise communicate with Peter. Both their Epistles are extant, Phranitas unto Peter, and Peter unto Phranitas, the which I will omit, because they are long and tedious. When Euphemius and Peter contended among themselves, and while they purposed to call synods together one against the other, it fell out that Peter departed this life, in whose room Athanasius succeeded, which laboured with all might to reconcile such as were at discord and dissension, but he could not prevail because their minds were so drawn into divers and different opinions. The same Athanasius wrote afterwards letters of amity unto Palladius the successor of Peter in the bishopric of Antioch, specially concerning the council of Chalcedon. So did john the successor of Athanasius in the see of Alexandria. Moreover when Palladius Bishop of Antioch had departed this life, Flavianus succeeded him, and sent Solomon priest of Antioch to Alexandria with letters of amity unto john, requiring an answer by the same messenger. After the decease of john, an other john succeeded him in the bishopric of Alexandria. These things continued in this sort the reign of Anastasius (for he deposed Enphemius of his bishopric) yet was I fayne here to rehearse them in order for the plainer deliverance, and better understanding of the story.   

CAP. XXIIII.  
How Armatus cozen to Berina the Empress was put to death.  
KEno through the procurement of Ilus dispatched out of the way Armatus the cousin of Berina 
Zeno slew Armatus who saved his life.  the Empress, whom Basiliscus sometime had made captain against him, yet he won him to his side, made him in stead of his enemy his companion, and created his son Basiliscus, Caesar at Nice. notwithstanding these great benefits, he got him to Constantinople, and conspired the death of Armatus: his son Basiliscus in stead of Caesar he made priest, who afterwards was preferred to be Bishop.   

CAP. XXV.  
The death of Theodorichus the Scythian which took armour against Zeno.  
ABout that time Theodorichus a Scythian borne, prepared himself to give Zeno the Emperor battle, he raised a wonderful great army in Thracia, and marched forwards towards Constantinople: he destroyed all the country before him unto the entry of Pontus, and verily he had taken Constantinople, had not some of his dearest friends been displeased with him, and conspired how to bereave him of his life. he himself being given to understand of the hatred that was borne unto him, gave back, yet not long after he died, but what kind of death I am now about to declare. There hung on high before his camp after the Barbarian manner, a spear cleft in the end. He being desirous to revive his spirits, and exercise his body, commanded they should bring him a horse. In all the haste (as he was in other things altogether impatient) up he gets him, the horse being unbroken and fierce, pranced about, fet divers carrieres ere Theodorichus could settle himself in his saddle, he fanned the aer with his forefeet, and stood bolt upright only upon the hinder feet, so that Theodorichus had much ado to struggle with him, yet durst he not pull the bridle lest he fell upon him, neither was he fast on his horse, but was tossed to and fro, so that the point of the spear which hung over his head touched him, and at length stuck in his ribs, that he was dangerously wounded. thereupon he was constrained to keep his bed, and shortly after died.   

CAP. XXVI.  
How Martianus raised battle against Zeno, and what became of him in the end.  
AFter the death of Theodorichus, Martianus the son of Anthemius Emperor sometime of Rome, and allied unto Leo the Emperor, rebelled against Zeno.. He had married Leontia the younger daughter of Leo, and fell to practise tyranny. When they had fought in the palace, and many fallen of both sides, Martianus foiled his adversaries, and had taken the palace, had not he posted his devise over unto the next day, and let slip the opportunity that was given him. Occasion is a slippery thing, being once past, perhaps it will not come again: being gone out of our hand, it flieth with the aer, laugheth the pursuers to scorn, and bids fools farewell. For he that will not when he may, when he will, he shall have nay. Poets and Painters 
Front capillata post haec occasio calua.  the fathers of glosses and vizards, use to portrait the forepart of the head with a bush of hear, and to leave behind the bald skull: giving us very wittily to understand that while occasion or opportunity is behind it can not be held, for there is no hear to take hold of, but while it is in the forehead it flieth away & makes of the pursuer a fool. Which verily happened unto Martianus, who as he refused time when time was offered, so afterwards could he not get it to turn again. For the day following he was betrayed of his own men, left desolate, and constrained to fly unto the temple of the holy Apostles, but thence he was driven out, and removed to Caesarea in Cappadocia: While he crept there among certain Monks and coveted to hide himself, the Emperor sent him as far as Tarsus in Cilicia, there was he shaven and made priest. Eustathius Syrus hath exquisitely discoursed of these things.   

CAP. XXVII.  
The conspiracy and tyranny of Ilus and Leontius.  
THe aforesaid Eustathius doth write how Zeno conspired divers times the death of Berina his wives mother, banished her into Cilicia, removed her thence again into a castle called Papirium, where Ilus played the tyrant, & there she departed this life. Eustathius handleth very artificially the doings of Ilus how he escaped the hands of Zeno, and how Zeno executed him whom he had sent to dispatch the other, taking his head from of his shoulders for failing of his purpose. For to cloak his doings he made Ilus captain of his power and army in the East. He acquainting himself, not only with Leontius, but also with Marsus a worthy man, and with Pampreps remained still in the east. Again how Leontius was proclaimed emperor at Tarsus in Cilicia: what end these tyrants enjoyed: how Theodorichus a Gotth of great honour among the Romans, was made general captain and sent against them with great power both of our own men and of Barbarians: how Zeno executed the poor wretches in recompense of the good will they bore unto him, and the travel they had taken in his affairs, and how Theodorichus understanding of Zenos malicious purpose pretended against him got him to old Rome, Eustathius hath excellently laid down in writing for the knowledge of the posterity. Yet some do report that Theodorichus through the procurement of Zeno overcame Odoacer, so conquered Rome and called himself King.   

CAP. XXVIII.  
Of Mammianus and his doings.  
IOhn Rhetor declareth that Mammianus lived in the days of Zeno, who though he were basely borne, yet came he to be Senator: that he builded Antiphorum in the suburbs of Daphne, a place before time where vines did grow, being arable ground, over against the public bath where there stands a brazen picture with this inscription Mammianus lover of the city. The same john writeth how he builded in the city two princely gates very gorgeous both for the magnificency of the building and curious workmanship of the stone: how he erected Tetrapylon as a distance or separation of both the gates artificially set up with brazen pillours. We ourselves have seen these gates retaining as yet not only the name, but also relics of the ancient beauty, in that there are now stones there which were carried thither out of the Isle Proconnesus, where with the floor is paved. As for the building itself, it is nothing as it was. For of the old stone there is new building made, yet setting forth in no point the ancient erection. As for Tetrapylon builded by Mammianus, there stands not a foot of it to be seen.   

CAP. XXIX.  
The death of Zeno the Emperor, and the creation of Anastasius.  
WHen Zeno without issue had departed this life of the falling sickness in the seventeenth 
Anastasius created emperor Anno Dom. 492.  year of his reign: Longinus his brother raised great power, was in good hope of obtaining the Empire, yet miss of his purpose. For Ariadne took the Imperial sceptre and crowned therewith Anastasius, who as yet was not made Senator, but only entered in the school of such as were called Silentiarij. Eustathius moreover remembreth that from the reign of Diocletian unto the death of Zeno, and the creation of Anastasius, there were two hundred and seven years: from the Empery of Augustus who reigned alone, five hundred thirty two years and seven months: from the reign of Alexander Magnus, king of Macedonia, eight hundred thirty two years, and seven months: from the building of Rome and the kingdom of Romulus, one thousand fifty two years and seven months: from the destruction of Troy, one thousand six hundred, eighty six years. This Anastasius was borne in Epidamnum, now called Dyrrachium: he took not only the Imperial sceptre after Zeno, but also Ariadne his wife: & first of all he sent Longinus the brother of Zeno, master (as of old it was called) of the hauliers into his country, and to diverse others of Isauria which requested the same, he gave leave to departed unto their own home.   

CAP. XXX.  
How Anastasius the Emperor would in no wise alter any thing of the Ecclesiastical state, but persecuted and banished such as disturbed the quiet state of the Church and sought to thrust in novelties.  
ANastasius was a great maintainer of peace and tranquillity, he would have nothing altered either touching the regiment of the common weal, or the government of the ecclesiastical affairs: nay endeavoured with all means possible that the most holy Churches should be void of tumults and dissension, & that all his subjects should enjoy peace and quietness, riddinge as well clergy as laity from all discord and dissension. As touching the council of Chalcedon, it was then neither openly preached in the most holy Churches, neither generally rejected. For every governor of the several congregations did therein as it seemed good unto himself. And as some maintained earnestly the canons of that council granting not one jot, neither admitting the change of one syllable, but rather avoided the company of such as rejected the same, and refused to communicate with them: so other some not only condemned the council with the decrees thereof, but also accursed it with Leos determination of the faith. Some other cleaved wholly unto Zenos Epistle of unity, yea when they were at bitter contention amongst themselves whether there was one or two natures in Christ. Some of them were deceived in the very joining of the letters together, some others were rather disposed to reconciliation & maintenance of peace, in so much that all the Churches were divided into sundry factions, & the bishops themselves refused to communicate one with the other. so that there rose thereof great ado in the East, West and Libya, while the bishops of the East would communicate neither with the western bishops, neither with the bishops of Libya, neither among themselves, but fell every day to exceed more than other in malicious contention. for the bishops of the East would not be reconciled among themselves, neither would the bishops of Europe, neither of Libya be at one either with themselves or with foreigners. wherefore Anastasius the Emperor understanding of this hurly burly deposed all the authors of novelties, & all such as contrary to the custom of the place, either preached the council of Chalcedon, or accursed the same. And first he banished Euphemius out of Constantinople, after him Macedonius whom Timothee succeeded, and besides these he drove Flavianus out of Antioch.   

CAP. XXXI.  
How the monks of Palaestina wrote unto Alcison of Xenaias the monk and others.  
THe monks of Palaestina wrote unto Alcison touching Macedonius and Flanianus in such sort 
The monks of Palaestina unto Alcison.  as followeth. When Peter had departed this life, Alexandria, Egypt and Libya were at variance among themselves, & other countries of the East contended within themselves: for the west Churches would in no wise communicate with them save under this condition, that they would accurse Nestorius, Eutyches, Dioscorus, Peter surnamed Moggus and Acacius. Wherefore seeing the churches throughout the world, were at this point, the favourers of Dioscorus and Eutyches were brought to a narrow room. And now being as it were every one rooted & weeded from of the face of the earth, one Xenaias after the Etymology of his name far estranged from God, we know not what wicked fiend had bewitched his mind, or what malice he owed unto Flavianus, under cloak of religion (as report goeth) he made an insurrection against him and charged him with the heresy of Nestorius. When he had accursed Nestorius with his heretical opinion, he left him and turned to Dioscorus, and Theodorus and Theodoritus, and Ibas, and Cyrus, and Eutherius, and john, and to others, we wots not who, neither out of what country: of which number some in very deed were Nestorians, some others to avoid the suspicion of that heresy, accursed Nestorius, and returned unto the Church. Unless thou accurse, (said Xenaias) all these which savour of Nestorius' filthy sink of heretical doctrine, thou thyself shalt seem to be of Nestorius' opinion, although thou accurse both him and his doctrine, yea a thousand times. The same Xenaias moreover dealt by letters both with the complices of Dioscorus and the favourers of Eutyches, persuading them to hold with him against Flavianus, not that they should accurse the Council, but only the persons above named. After Flavianus the Byshope had withstood them a long while, and saw that others held with Xenaias against him, namely Eleusinus Bishop of some city or other, within Cappadocia the less, Nicias bishop of Laodicea in Syria with others of other countries (whose accusations proceeding of abject minds we will pass over with silence, and give others leave to report them) at length remembering himself, they would be pacified, if the aforesaid persons were accursed, yielded unto them. And after he had condemned those men with his own hand he wrote unto the Emperor, for these men had set him up against Flavianus, as if he had been patron of Nestorius' heresy. Neither was Xenaias satisfied with this, but again required Flavianus to condemn both the Council and such as affirmed there were two natures in Christ, the one human, the other divine, who for refusing to do this, is charged a fresh with Nestorius' opinion. Last of all after much ado, when the patriarch had published a form of faith where he had unfeignedly given to understand that the council as touching the deprivation of Nestorius and Eutyches was to be approved, but not for their decree of the faith & doctrine: they threaten to take him in hand again, as one that secretly savoured of Nestorius, unless he would accurse both the Council itself, and them that affirmed there were two natures in Christ, one divine, the other human. Moreover with flattery and fallacies they alured the Isaurians to their side, & patched together a form of faith wherein they accursed both the council, and such as affirmed there were two natures in Christ: in the end divided themselves from Flavianus, and Macedonius, and joined with them, who had subscribed unto that patched faith. In the mean space they requested the Bishop of jerusalem to lay down his faith in writing, the which he did, and sent it by the faction of Dioscorus unto the Emperor. This 
Heretics are wont to corrupt ancient writers.  faith at length with shame enough they brought forth, accursinge such as said there were two natures in Christ. But the bishop of jerusalem charged them they had corrupted his faith, wrote an other where there was no such accurse: But no marvel at all, for they have corrupted oftentimes the books and writings of the holy fathers, by changing their titles and inscriptions, and fatheringe the works of Apollinarius the heretic upon Athanasius, Gregory the renowned, and julius, snaringe many of the simple people with these their wiles and subtlety in their heretical opinions. They craved also of Macedonius they might see his belief in writing, who protested he only allowed the faith published of old at Nice by three hundred and eighteen holy fathers, and afterwards ratified at Constantinople, accursinge Nestorius, Eutyches, with such as said there were two sons, or two Christ's, or divided the natures: yet spoke he not a word of the Ephesine Council, which deposed Nestorius, neither of the Chalcedon Council, which deprived Eutyches. Wherefore the Monks of Constantinople were wonderfully moved with this, and divided themselves from Macedonius. All this while Xenaias and Dioscorus having linked unto their side many other Bishops, behaved themselves intolerably towards such as would not accurse whom they would have accursed, in so much they procured divers, because they would not yield unto them, to be banished. Thus they made Macedonius, john Bishop of Platum, and Flavianus to leave the country. So far of the monks letters.   

CAP. XXXII.  
How Macedonius bishop of Constantinople and Flavianus bishop of Antioch were exiled.  
THe things which secretly vexed the mind of Anastasius were far otherwise. For when Ariadne purposed to present Anastasius with the Imperial rob, Euphemius the Bishop would in no wise consent to his coronation until that Anastasius delivered him his hand writing confirmed with an oath, where he plainly declared if he were Emperor, he would maintain the true faith, & bring no novelty into the Church of God, which hand writing he gave Macedonius the treasurer to keeping. Euphemius did this because Anastasius was suspected to be a Manichee. When Macedonius was advanced to the reverend office of priesthood, Anastasius called for his hand writing, It is (saith he) a great discredit unto our sceptre, that our hand should be kept to testify against us, or that we should be tied to pen and paper. But Macedonius denied him very stoutly, and affirmed plainly it should never be said of him that he betrayed the faith: therefore Anastasius the Emperor devised how to work him mischief, to th'end he might colourably depose him. At length there came forth young men sclaunderinge both themselves and Macedonius also of an heinous offence: they found him to have wanted the member of generation, than proceeded they to espy other holes in his coat, neither rested they until at length through the fetches of Celer master of the hauliers, they had privily wrought his deprivation. There ensued after this conspiracy against Flavianus, other troublesome business. For we ourselves have learned of old 
Heretical monks, idle brains, all set upon contention, were slain like dogs at Antioch and thrown into the river Orontes.  men, who remembered very well such adventures as befell unto Flavianus, how the monks of Cynegica, which inhabited the chiefest country of Syria, being persuaded by Xenaias bishop of Hierapolis bordering upon Antioch, & surnamed after the grecians Philoxenus, made an insurrection, came all upon a head to Antioch, purposing to force Flavianus, both to accurse the council of Chalcedon and Leos decree of the faith. When Flavianus took the matter very grievously, and the monks urged him with violence: The citizens by reason of that great stir and sedition, made such a slaughter of the monks, that many of them, nay an infinite number in steed of quiet earth and still grave, were buried in the swift waves of the river Orontes. There happened an other thing that was no less lamentable than the former. The monks which inhabited Caelosyria now called Syria Minor, bearing singular good will and affection unto Flaviames, who some time lead a Monastical life in the abbey of Tilmognum, came in all the haste to Antioch for to assist Flavianus, so that there ensued thereof great mischief. Wherefore Flavianus, whether it were for the former slaughter, or the later calamity, or peradventure for both, was banished the province, and enjoined to inhabit the craggy deserts in the furthest part of Palaestina.   

CAP. XXXIII.  
Of Severus bishop of Antioch.  
WHen Flavianus was exiled Severus was chosen bishop of Antioch, in the month Dius, 
Severus b of Antioch yet an heretic.  the five hundredth three score, and first year after the city bore this name, but now, that is the time I penned this history, the six hundredth forty, and first year. This Severus was borne in Soxopolis a city of Pisidia, before they made him bishop, he pleaded law at Berytus. But as soon as he was baptised in the Church of Leontius the holy martyr, whom Tripoli a city lying on the Sea cost of Phoenicia doth honour, he translated his study from law unto monastical life the which he led in a monastery, lying in the mids between Gaza and Maiuma. Where Peter the Iberian, Byshope sometime of Gaza, and the companion of Timotheus Aelurus, both in sustayninge of banishment, and substance of doctrine, was much spoken of. Furthermore Severus (of whom I purpose to entreat) conferring with Nephalius (who sometime was of one religion with him, to wit, that there was one nature in Christ, yet afterwards held with the Council of Chalcedon, and such as said there were two natures in our Lord Christ jesus) was expulsed the monastery by Nephalius and his complices, together with many others of his opinion. Thence he went strait to Constantinople, both for himself and in the name of all the rest that were expelled with him, and so became acquainted with the Emperor Anastasius, as it is reported by him that wrote Severus life. Wherefore he wrote letters unto the patrons of his opinion of their mutual love and agreement, where by name he condemneth the Council of Chalcedon. This which I speak of, is laid down by the monks in their Epistle unto Alcison. 
The monks of Palaestina unto Alcison  The Epistle which Timothee now Byshope of Constantinople, wrote unto the monks here in Palaestina of mutual love and agreement was received: But the deprivation of Macedonius and Flavianus, together with the letters of Severus was rejected. The messengers that brought the letters, were as they deserved contumeliously entreated (for the citizens and monks conspired their deaths) that they were fain to run away for to save their lives. And thus it went with us in Palaestina. But of the provinces of Antioch, they were partly led into error with others, namely Martinus Byshope of Berytus, and partly constrained to subscribe unto Severus letters of mutual love and agreement, which accursed not only the Council, but also who so ever affirmed there were two natures in Christ, the one divine, the other human. But such as were compelled to give their consent, repented them afterwards, and returned unto the Church, namely the bishops throughout the province of Apamia. There were other some that would in no wise agree, of which number julianus Byshope of Bostra was said to be, Epiphanius Byshope of Tyrus with other bishops. The Isaurians after repentance condemned their former error and folly, and accursed Severus with all that favoured him. Other bishops and priests within Severus jurisdiction, forsook their Churches, namely julianus Byshope of Bostra, Peter Byshope of Damascus, who live here with us: Mamas also with one of the two Dioscorians, who affirmed there were two natures from the beginning, whose wilful frowardness made Severus whether he would or no to condemn them. After a few lines. The monasteries both here, and at jerusalem (God be praised for it) do hold with the right faith, even so do many cities and bishops. For all which, and for us ourselves vouchsafe most holy Lord, and our right honourable father to pray that we fall not into temptation.   

CAP. XXXIIII.  
How Cosmas and Severianus two bishops within the province of Antioch sent Severus their Archebyshope a deprivation.  
IN so much the aforesaid letters make mention how the province of Apamia fell from Severus, now we thought good to lay down a certain history delivered us by our elders, which we found no where recorded. Cosmas Byshope of our Epiphania upon the river Orontes, & Severianus bishop of Arethusa a bordering city, being very much offended with Severus letters of mutual love and agreement, first of all divided themselves from his communion, next sent unto him a Libel of deprivation, for all he governed the Bishopric of Antioch, delivering it unto Aurelianus chief Deacon of Epiphania: who because he feared Severus, and reverenced the authority of so worthy a Bishopric, at his first coming to Antioch, arrayed himself in woman's attire, and so got him to Severus: He behaved himself so softly, & so effeminatly, that they took him to be a woman in deed: He muffled himself and pulled the veil over his head as far as his breast: He whined with a shrill and pitiful voice, he sighed deeply: He crooched like a poor suitor, and as Severus passed by, he reached into his hand the bill of deprivation, when he had so done, he privily conveyed himself away from the train that followed Severus, and so was out of their reach ere Severus could learn what was contained in the Libel, But Severus though he received the Libel, and perceived what they had written therein, continued never the less in his Bishopric unto the death of Anastasius the Emperor. When Anastasius understood of the circumstances which happened unto Severus (I can not choose but record in this place the good nature and clemency of Anastasius) he charged Asiaticus Lieutenant of Libaeesa in Phoenicia, to remove Cosmas and Severianus from their bishoprics, because they sent unto Severus the Libel of deprivation. After his coming into the east, and perceiving how that many were of Severianus and Cosmas opinion, and that they defended their cities manfully, he wrote back unto Anastasius that 
The clemency of Anastasius.  there was no displacinge of them without slaughter and bloodshed. Wherefore there was so much mercy and pity in the mind of Anastasius, that he signified unto Asiaticus in plain words he would have no enterprise taken in hand, were it never so noble, or so worthy, if it did cost him as much as one drop of blood. In this state were the Ecclesiastical affairs during the reign of Anastasius, whom some men have blotted out of the sacred catalogue as enemy unto the council of Chalcedon, for at jerusalem he was accursed.   

CAP. XXXV.  
The foil and overthrow of the Isaurian tyrants.  
Peradventure we shall not otherwise choose but perform that which we promised before, if we annex unto the aforesaid history, other famous acts that were done in the days 
Longinus.  of Anastasius. Longinus the brother of Zeno after his coming as I said before into his native soil, made preparation to proclaim open wars against the Emperor: Gathered great power from every place together with the Isaurians, and he himself being an Isaurian, 
The b. of Apamia a rebel.  marched forwards to battle. There came to aid him the Byshope of Apamia in Syria. Shortly after the battle was ended, partly because the Isaurians which fought with Longinus were foiled every one, and partly also because the heads of Longinus and Theodorus were sent of john the Scythian to Constantinople, and there by the commandment of the Emperor sticked up on poles beyond the water, over against Constantinople, in a place called Sycae. It was a goodly sight unto the citizens of Constantinople, for Zeno and the Isaurianus had grievously vexed them divers times before. A second Longinus surnamed Selinuncius one of the 
Longinus. 2. Indus.  chief rebels, and Indus were sent alive by john surnamed Cyrtus, unto Anastasius the Emperor, which made both the Emperor and the citizens of Constantinople marvelous glad, for Longinus and Indus were tied with iron chains about their necks, and wrists of their hands, led throughout the streets, & about their stage and theatre as the guise is in triumphs. Immediately upon that, the Isaurian tribute which mounted to five thousand pound, and was yearly paid unto the Barbarians thenceforth was brought into the emperors treasury.   

CAP. XXXVI.  
Of the Barbarians called Scenetae how they rebelled, yet afterwards joined in league with the Romans.  
SCenetae, Barbarians so called, because of their dwelling in tents and tabernacles, were so puffed 
Scenetae.  up with pride that they took armour against the Empire of Rome, yet to their great hurt and damage: they destroyed Mesopotamia: both Phoenicia and Palaestina. In th'end they were so plagued of the captains and lieutenants throughout every province, that thence forth they cried truce, and joined in league with the Romans.   

CAP. XXXVII.  
The besieging of Amida and building of Daras.  
THe Persians moreover breaking their league and passing beyond their proper bounds were led by Cabades their king into Armenia: they overcame the country: they took Theodosiopolis and came to Amida, a strong city in Mesopotamia and besieged it, the which was afterwards recovered by the Emperor of Rome, not without great pain and trouble. If any 
Eustathius the historiographer died Anno Dom. 504.  be disposed to know exquisitely all the circumstances thereof, and as commonly we say, to have all at his finger's ends, let him read Eustathius, where the whole is laid down in writing with great skill and diligence: who when he had continued the history unto the twelve year of Anastasius reign, and the time which our pen doth now prosecute, he knit up his story and departed this life. When this battle was ended, Anastasius made of a wild country a civil town, in a place of Mesopotamia called Daras, lying in the furthest parts of the Roman dominions, as a bound between one country and an other: walled it very strongly about: erected goodly and gorgeous buildings: founded holy Churches: princely towers, public baths, with divers other such monuments wherewith cities are set forth and adorned. The report goeth that the place 
Daras a noble city.  was called Daras because Darius was there overcome by Alexander king of Macedonia, the son of Philip.   

CAP. XXXVIII.  
Of the place called the Long wall builded by Anastasius.  
THe aforesaid Emperor made a noble and a princely piece of work in Thracia, called the long wall, situated in a goodly soil, from Constantinople at the furthest two hundred and fourscore furlongs, the Sea compasseth either of them about four hundred and twenty furlongs in breadth much like a narrow Sea, and maketh of the city an Island, being all in manner environed with water: it transporteth with great speed such as sail from Pontus to Propontis and the Thracian Sea: last of all it repelleth such Barbarians as make inrodds, out of the Sea Euxinum, Colchis, and the fen of Meotis, out of the deserts beyond the hill Caucasus, and out of Europe.   

CAP. XXXIX.  
Of Chrysargyrum the tribute for bawdry which Anastasius the Emperor took away.  
THere is beside an other worthy act, or rather divine, done of this Emperor in taking away the tribute Chrysargyrum which is to be recorded of us to the knowledge of the posterity in time to come. And to speak thereof sufficiently, we have need of Thucydides tongue or some other more eloquent and copious, yet I will discourse thereof being not so much encouraged with my simple style and slender words as with the noble mind of the author, and the worthiness of the act. There was a wicked tribute, odious to God and man, unseemly among the Barbarians themselves, and no less abominable to be spoken of among Christians throughout the Roman dominions, set and demanded of the ample and renowned common weal of Rome, not spoken of unto the time of Anastasius, and why so, I am not able to declare, the which his noble and virtuous mind took away, not without the great commendation of all people under heaven. This tribute was set (omitting diverse sorts of people) upon such as lived by filthy lucre and gain, upon naughtipackes which made sale of shamefastness, haunted brothelhouses, and prostrated themselves in blind corners of the city: To be short, upon all such as were not ashamed to committee whoredom: Who injured nature not a little, and brought the common weal to great reproach and infamy, in so much that the filthy gain gotten thereby alured thereunto such as burned with bruitishe lust and concupiscence, no otherwise then a law or proclamation. Again the gatherers of this impious and abominable tribute acrueinge by reason of such heinous offences brought it every fourth year unto the chief magistrate, so that it was thought to be one of the chiefest tributes that belonged unto the crown, and laid it up in the Gardiviance or priveye coffers. The ceassers were not of the simplest sort, and meanest persons, neither the office numbered among the basest in the common weal. Anastasius understanding the whole made the Senate priveye thereunto, told them what an heinous and an horrible act it was, commanded it should quite be taken away, and burned the rolls which directed them unto the ceased and taxed polls. Furthermore when he purposed with himself to offer sacrifice unto God in rooting out that filth and abomination, to th'end it might be unpossible for any after him to revive those old dregs of Lechery: He feigned himself to be in a great agony, accused himself of rash dealing, and mere madness, saying he was toe vain glorious, and by that means weighed not the utility and profit of the common weal, in that he had taken away both foolishly and without advisement, so large a tribute, begun so many years ago, and continued so long a time not foreseeinge the discommodities that ensued, by reason of the want thereof, the charges for maintenance of soldiers, the strength of the common weal, The tribute being as a fortress to defend it, the liberality rising thence, and turned to uphold the service of God. last of all making no man of his counsel, he proclaimed that his will was the tribute should be wholly restored again: therefore he called unto him the old receivers, he told them that he was sorry for the burning of the records, that he knew not what to do, how to excuse his folly, neither what to devise, seeing their registeries were consumed to ashes. When as they unfeignedly and from the very heart bewailed their loss, and the want of the ill gotten goods which came thereby into their hands, and told him plainly that it was in manner unpossible to restore the tribute again: he requested them to do all their endeavour, and to search if happily they might find among all the records that were in any place preserved, the order of demanding the tax and tribute. Wherefore he sent unto every one of them his charges for searching the countries and records, and commanded that every deed or scroll which made mention thereof, where so ever it were found should be brought unto him, to th'end this tax might be restored again in such good order that it could never fall afterwards into decay. Shortly after when these messengers of trust brought tidings what they had found, Anastasius was wonderful glad, and seemed to tickle at the heart for joy, he rejoiced in deed because now he had brought about that which troubled him so much. What (saith he unto them) have ye found any records? where found ye them? be they to any purpose? do ye think there are any where any more left behind? they answered that their travel had been great, that they road about day and night, that they had searched both town and country, and swore by the life of the Emperor, that there was not left in all the empire of Rome, not as much as a patch of any scroll that was not brought unto him. than the Emperor commanded a pile to be made, all the papers, registers, records, bills, and bawdy notes to be set thereon, and burned to ashes. when the fire had done his part, he gave commandment they should throw water upon the ashes, either quite to drown them, or to drive them away with the stream, purposing fully by this means for ever to tread underfoot the scrolls of the bawdy tribute, that neither sparkle, neither ashes, neither letter, neither any memorial should remain after the firing of the records. But while we commend Anastasius so highly for banishing this shameful tribute, lest we seem ignorant what divers men of old being wedded to their own affections have reported of him, we thought good here to lay down their sayings, and convince them with their own words.   

CAP. XL.  
What Zosimus wrote of Chrysargyrum the shameful tribute, and of Constantinus the Emperor.  
ZOsimus one of them that was bewitched with the impious rites and abominable service 
The slanderous reports that Zosimus a Ethnic made of Constantinus magnus.  of Pagans, being incensed against Constantinus, because he was the first Emperor which forsook the detestable idolatry of the Gentiles, and embraced Christian religion: reporteth how that the tribute Chrysargyrum was first devised by him, and decreed it should be paid every fourth year. With infinite other slanders, he goeth about to defame the godly and noble Emperor Constantine. For (saith he) he devised mischiefs against all sorts of men, of what degree or calling so ever they were: that he slew his son Crist us very lamentably: that he dispatched his wife Fausta, by shutting her up in a boiling bathe: that when he would have had his priests to purge him by sacrifice of these horrible murders, and could not have his purpose, (for they had answered plainly, it say not in their power to cleanse him) he lighted by chance upon an Egyptian which came out of Iberia, and persuaded him that the Christian faith was of force to wipe away every sin, were it never so heinous, and that he embraced willingly all what so ever the Egyptian told him. last of all, that he forsaking his country religion cleaved unto impiety as this lewd varlet reporteth, but that all these reports be no other than lies and slanders, I will immediately declare, and so much in the mean while of Chrysargyrum.   

CAP. XII.  
An invective against Zosimus the Ethnic for reviling of Constantine, and rayliage at the Christians.  
THou sayst (O wicked spirit and fiend of hell) that Constantine purposing to build a city comparable to Rome, laid the foundation of an ample and worthy city, first in the country of Troy, and the palace of Priamus: after the stones were laid, and the wall being erected on high, to have espied that Byzantium was a goodlier soil for his purpose, to have environed it with a wall, to have enlarged the old and ancient city, to have adorned it with goodly and gorgeous building, that it seemed not much inferior to Rome, which grew by a little and a little the space and continuance of many years to that perfection she is of. Thou sayst moreover that he gave to the citizens of Byzantium a measure of grame: that such as departed this world at Byzantium left him great sums of gold for to build and erect his palaces. Again thou reportest (I will use thine own words) that the Imperial sceptre befell unto Constantius after the death of Constantine his father, and the decease of his brethren: that Constantius (at what time Magnentius and Bretannio rebelled) endeavoured to persuade Bretannto to shake of armour: that when both armies joined together, he made an oration, and put them in remembrance of the liberality & bountifulness of his father towards them, under whose banner they had foiled many an host, and received of him large rewards, that the soldiers immediately after the hearing of his oration took away the princely rob from Bretannio, & led him like a private man unto Constantius, who (for all thou revilest him with his father) did him no hurt at all. how it can be that so liberal, and so bountiful a prince could be so great a karl and pinch penny, as to raise of his subjects so wicked a tribute, I can not see. That he murdered neither Fausta nor Crispus, neither was instructed in the mysteries of our Christian religion by any Egyptian at all, hear I beseech thee what Eusebius surnamed Pamphilus, who lived the same time, both with Constantine and Crispus, and had great familiarity with them wrote of that matter. As for thyself, thou writest such things thou never heardest of, and are far from being true, for thou wrotest long after, to wit, in the time of Arcadius and Honorius, or after their reign. Eusebius in the eight book of his Ecclesiastical history writeth in this sort. Not long after, Constantius the Emperor passing all other throughout his life time 
Euseb.. eccle. hist. lib. 8. cap. 14.  in clemency and goodness towards his subjects, singularly affected towards God's word, ended according unto the law of nature the common race of his mortal life, leaving behind him his natural son Constantinus Emperor and Caesar to supply his room. A little after. His son Constantinus being proclaimed full Emperor and Caesar by the army, and long before by God himself, the universal king, became a follower of his father's piety in Christian religion. And about the later eude of his story he writeth thus. Constantinus the mighty & puissant Emperor being renowned for every rare virtue and godliness, together with his son 
Euseb.. lib. 10. p 9  Crispus the most godly Emperor, like unto his father in all things subdued the East parts of the world. No doubt Eusebius who lived after Constantine would not so highly have commended Crispus, had he been slain of his father. Again Theodoritus writeth how Costantine about his later end was baptised at Nicomedia, & that therefore he differred it unto that time because he had a great desire to be baptised in jordan. But thou most wicked Zosimus reportest, that since christian religion was published throughout the world the state of the Roman empire decayed & came to nought, the which proceeds from thee either of ignorance, that thou hast not read over the ancient writers, or of malice. For the contrary is soon proved that the Empire of Rome increased together with our faith. 
The Empire of Rome increased with the faith. Macedonians. Albania. Ibetia. Colchi. Arabians. Frenchmen. Germans. Buttanns. Indaea. Luk. 2.  Remember I beseech thee how about the time of the incarnation of our Saviour Christ jesus many of the Macedonians were by the Romans subdued: Albania, Iberia, Colchi and the Arabians: moreover the Frenchmen, the Germans, the Brittanns, in the hundred twenty & third olympiad after Caius Caesar had overcome them with great and grievous battles, and made the five hundred cities which they inhabited, tributaries (as historiographers do write) unto the Empire of Rome. This Caius was the first which after the Consuls governed the Empire alone, he made the way sure for the setting up of the glorious Monarchy, and in steed of the populare and common regiment, brought into the world that kind of reign. No doubt it came to pass through the providence of God, because that the Monarchy of Christ was shortly after to take place. All judaea beside, and the bordering countries were annexed unto the Empire of Rome, so that the first taxing where Christ also was to be taxed, than first began, and Bethleem likewise laid before their eyes, how that which of old was prophesied of her, was then fulfilled. For thus had the Prophet Micheas foretold of her. And thou Bethleem juda art not the lest among the Princes 
Mich. 5. Math. 2. Egypt. Many countries of Persia.  of juda, for out of thee there shall come unto me the captain that shall govern my people Israel. When Christ our God was borne into the world, Egypt was joined unto the Empire of Rome in the time of Augustus Caesar (for them it was that Christ appeared in the flesh) who overcame Antonius & Cleopatra which afterwards dispatched themselves. After their death Cornelius Gallus was by Augustus Caesar made Lieutenant of Egypt: & after that Ptolomaeees decayed he reigned over Egypt. What countries were won from the Persians' by Ventidius & Curbulon the captain of Nero, by 
Seleucia. Ctesiphon. Nisibis. Armenia.  Severus, Traianus, Carus, Cassius and Odaenathus of Palmyra, by Apollonius and sundry others: how oft Seleucia & Ctesiphon were taken: how oft Nisibis was now the Romans, anon the Persians, and after what sort Armenia with other bordering nations became under the Empire of Rome, thou thyself haste penned it as well as others. And yet I had almost forgotten what thou writest to have been done by Constantine (who by means of our religion governed the Roman dominions with valiant mind and noble prowess) also what befell unto julianus, nuzzled up in thy wicked mysteries, what wounds and scars he left in the common weal. As for the prophecies which concern the end of the world, or whether it had a beginning and whether it shall have an ending it is an higher matter them can sink into thy brain. Therefore let us see if thou 
C. julius Cesar. Caius Caligula. Nero. Galba. Otho. Vitellius. Titus. Comedy Pertinax. Didius julianus. Antonius. Macrinus. Aurelius Antonius. Alexander Maximinu●'s Gordianus Philip. Decius. Gallus. Volusianus Aemilianus Valerianus Galienus Carinus. Maximinianus. Maxentius Licinnius julian.  wilt, how the Emperors which were Ethnics and paynims maintainers of Idolatry & Paganism, and how of the contrary such as cleaved unto the Christian faith ended their reign. was not cain's julius Caesar the first Emperor slain by conspiracy? did not certain soldiers with naked sword dispatch Caius the nephew of Tiberius? was not Nero murdered by one of his familiar & dear friends? had not Galba the like end, Otho & Vitellius who all three reigned only sixteen months? what shall I speak of Titus whom Domitianus poisoned, for all he was his own brother? what sayst thou of Commodus did not Narcissus dispatch him out of the way? what shall I speak of Pertinax, and what of Inlian enjoyed not both they one kind of death? what did not Antonius the son of Severus murder his brother Geta, and did not Martialis requite him with the like? what shall I say of Macrinus did not the soldiers handle him like a captive about Byzantium and cruelly put him to death? was not Aurelius Antoninus of Emessa murdered together with his mother? was not Alexander immediately after him together with his mother likewise put to death? what shall I say of Maximinus whom his own army dispatched? Or of Gordianus who through the treason of Philip was in like sort by his own soldiers put to death? tell me I pray thee thyself O Zosimus, what happened unto Philip and after him unto Decius, were they not slain by the enemy? take Gallus and Volusianus with them were they not murdered by their own armies? what of Aemilianus had not he the like miserable end? what Valerianus was not he taken by the Persians' in battle & led about of them in triumph? what when Galienus was slain through treason and Carinus beheaded, came not Diocletian to be Emperor, whom Diocletian cut of lest they should reign with him. After these Herculius Maximianus, his son Maxentius & Licinnius died with contumely and shame enough. But since the time the most noble Emperor Constantine began to reign, since he consecrated unto God the city he had built and called it after his own name, look about I pray thee and speak indifferently, was there any one Emperor in that city (julian a man of thine own religion and thy Emperor only excepted) that was murdered either by his own subject, or by the enemy: or any one tyrant that vanquished the Emperor, Basiliscus excepted, yet for all that, he thrust Zeno beside the Imperial sceptre, he was overcome of him again and lost his head? As for Valens that persecuted the Christians, I will yield, take him to thee, thou speakest of none other. Let no man take this our discourse for impertinent stuff or vain digression it is both profitable for the reader and agreeable with our purpose, because the heathenish historiographers of spite and malice, have endeavoured to corrupt the true histories. And now let us return unto the rest of Anastasius reign.   

CAP. XLII.  
Of Chrysotelia a kind of tribute devised by Anastasius.  
Even as the acts mentioned before were nobly done of Anastasius and agreeable with the majesty of an Emperor: so there ensued immediately after, other doings of his which darkened the commendation and renown of the former. For he devised the tribute called Chrysotelia, He made merchandise of the soldiers stipend and wages not without great damage unto the common weal. He took away from the courts and places of judgement their tribute and revenues & appointed throughout every city such as they call Proctors or Attorneys through the procurment as they say of Marinus Syrus the chief Magistrate called Presidente of the haul. Thereof it came to pass that the greater part of the tribute and revenues was lost, the worship and honour of cities decayed. For unto that time the names of the Senators or Aldermen were matriculated, and every city counted of the benchers as of a Senate.   

CAP. XLIII.  
The rebellion and tyranny of Vitalianus.  
VItalianus a Thracian rebelled against Anastasius, overran Thracia, Mydia, as far as Odyssus and Anchialus, marched towards Constantinople with a great multitude of people, which had no certain dwelling, but roged about and lay in the fleldes: the Emperor sent Hypatius to give him battle. But Hypatius being betrayed of his own soldiers, taken alive, and ransomed with a great sum of money: Cyrillus made expedition agayust him, fought a dangerous and a doubtful field, so that many began to flee. Again when Cyrillus by pursuing after the enemy & calling again his own soldiers seemed to have the upper hand, Vitalianus turned him unto cyril and as the soldiers recoiled of spite, he took him in Odyssus. Last of all be invaded the whole country unto Sycae, destroying with sword and consuming with fire all that lay in his way, purposing fully to take Constantinople and to be crowned Emperor. As he pitched his camp in Sycae, Marinus Syrus (mentioned before) went from the Emperor with a great navy to give him battle. Wherefore when their armies came nigh together the ones front was towards Sycae, the others towards Constantinople. First & that for a while they stir not, next they skirmish and flourish upon the water no otherwise then dalliance, In the end they close their navies & fought a sore battle about Bytharia where Vitalianus having lost the greater part of his power was altogether discouraged, and took his flight. Away went his soldiers with all speed so that the day after there could not one of the soldiers be seen either passing over the seas, or wandering about the city. The report goeth that Vitalianus abode a while in Anchialus and there lived quietly. Furthermore an other sort of Barbarians, who likewise lived abroad cut over the sea and invaded Pylas a city in Cappadocia. About the same time Rhodos on a certain night now the third time was shaken with a wonderful great earthquake and in manner all overthrown.   

CAP. XLIIII.  
When Anastasius would have had this clause: who was crucified for our sakes, added to the hymn called Trisagium, the people were on an uproar, so that he sent unto them he would be no longer their Emperor, the people with that were appeased. Not long after Anastasius died.  
ABout that time there was among the citizens of Constantinople a sore tumult and sedition, because the Emperor had added unto their Trisagium, who was crucified for our sakes, as if the interlacinge of that clause had been an overthrow unto Christian religion. The captain and ringeleader of this hurlyburly was Macedonius with the Priests of his diocese, as Severus writing unto Sotericus doth remember. This Severus was not then made priest, but lived in the emperors palace being not expulsed his monastery with the rest as I said before. I take that Macedonius was banished not only for the crimes he was falsely charged withal, but also for this present sedition. And when the people were furiously disposed because of the former clause, not only the nobility were in great danger of their lives, but also many goodly buildings were set on fire. The people in their rage found a certain Monk a rude and simple fellow in the house of Marinus Syrus, first they strike his head of his shoulders, saying that through his procurement the aforesaid clause was interlaced, afterwards they tied him to a long poll and lifted him on high, with great shoutinge in derision of him: here is he that conspired against the Trinity. The flame of sedition did so flash about, and their behaviour was so outrageous that the Emperor for sorrow witted not what to do, he threw aside the Imperial sceptre, came unto the theatre, sent the bedells about to proclaim that with good will he would be Emperor no longer: that many in no wise were to be preferred to that room for the place allowed but of one which was to succeed him in the Empire. The people hearing of this changed their minds upon a sudden, requested Anastasius to take the crown and in so doing they would be quiet. Anastasius 
Anno Do. 519.  shortly after this stir departed this life when he had been Emperor of Rome twenty seven years three months and so many days.   
The end of the third book of Euagrius Scholasticus.   

THE FOURTH BOOK OF THE ECCLESIASTICAL HISTORY OF EVAGRIUS SCHOLASTICUS.  

CAP. I.  
Of justinus the first Emperor of that name.  
WHen Anastasius had changed the worse for the better life (as I said before) justinus 
justinus was proclaimed Emperor Anno Don 519.  a Thracian, the ninth day of the month Panemus called of the Romans julie the five hundredth threescore and sixth year after that the city of Antioch was so called took the government of the Empire, and was proclaimed Emperor by the praetorian soldiers, whose captain he had been, what time he was master of the hauliers He came unlooked for unto this Imperial dignity, for there lived them many worthy personages of Anastasius alliance flowing in all wealth and felicity and of that great power which accustometh to advance and prefer men to that great honour and royalty.   

CAP. II.  
Of Amantius the Eunuch and Theocritus, and how justinus put them to death.  
ABout that time Amantius a man of great power and chief of the emperors chamber seeing that no eunuch could be Emperor wished that Theocritus his sworn brother might 
In reign and love few fellow are faiths  attain unto the Imperial rob. Wherefore he called justinus, delivered him a great sum of money bade him distribute it among such as he thought could do most in preferring Theocritus to the crown. But justinus either by bribing the people in his own behalf, or by winning with money the watch and good will of the guard (both is reported) got to be Emperor himself. And immediately after, he executed Amantius, Theocritus, with many others.   

CAP. III.  
How justinus through wiles bereaved Vitalianus of his life.  
WHen Vitalianus who sometime attempted to vanquish Anastasius the Emeperour led his life in Thracia, justinus sent for him to Constantinople. For he feared not only his power, but the variable adventures of battle, the fame of his person which was rife in every man's mouth, and his aspiring mind unto the Empire. And when he foresaw by conjectures, nay perceived without all doubt that he could by no means overcome him unless it were 
Dissimulation  under cloak of feigned friendship: he put on a dissembling visage which easily may not be espied & made him one of the captains called Present. And to the end Vitalianus might build the more boldly upon him and be snared the sooner, he advanced him to be Consul. When he was made Consul and had his conversation in the palace, he was by conspiracy slain in a certain gate behind 
Blood will be recompensed with blood.  the emperors haul and suffered this punishment for the heinous offences he had unadvisedly practised against the Empire of Rome. But these things were done a good while after.   

CAP. FOUR  
After the deprivation of Severus Bishop of Antioch, Paulus succeeded, and after him Euphrasius.  
Severus Bishop of Antioch because he ceased not daily to accurse the council of Chalcedon specially in his stalling letters (so called of the settling of bishops in their episcopal seas) and in other Epistles written in the defence of these, although they were sent unto all Patriarches yet only john Bishop of Alexandria the second of that name, Dioscorus and Timothee, accepted of them (the letters are to be seen in these our days) and because that hereupon there rose great schism and contention in the Church, so that the people were divided into sundry factions: therefore 
Severus b. of Antioch for reviling the council of Chalcedon and railing against magistrates, had his tongue pulled out of his mouth.  Severus was severely punished. For justinus in the first year of his reign commanded (as some do write) that his tongue should be pulled out of his mouth and that Irenaeus a magistrate of Antioch sitting then upon some matter in commission in the East, should see the execution done. Severus himself doth witness in the letters he wrote unto the citizens of Antioch, declaring the manner of his flight, that Irenaeus was authorised to work the feat, where passing the bounds of modesty he revileth Irenaeus, saying that he laid all the wait that could be to the end he might not escape his hands. There are which report that Vitalianus being then in great favour and credit with justinus, requested of the Emperor that he would give him Severus tongue, because that Severus had reviled him out of measure in his sermons. He forsook his Bishopric and fled away in the month Gorpieus called of the Romans September the five hundred threescore & seventh year after the city was called Antioch. After him succeeded Paulus, who was charged publicly to preach the council of Chalcedon. This Paulus voluntarily left Antioch, his last hour came, then followed he on the way where all flesh must go, his Bishopric Euphrasius one that came from jerusalem took and governed.   

CAP. V.  
Of the fire and earthquake at Antioch, and how Euphrasius lost his life in that lamentable calamity.  
ABout the same time in the reign of justinus there happened in Antioch so great and so grievous a fire and burning, as preambles and forewarnings of the dreadful earthquakes 
Anno Dom. 526.  with other lamentable calamities that were to follow after, and to light upon that city. For immediately, the seventh year of justinus, in the month Artimesius called of the Romans, May the nine and twentieth day being friday in the after none there was such a shivering, rattling and shaking of the foundations which in manner overthrew the whole city, after these came fire again, joining as it were in league with the former calamities and ready to make a hand of all. For whatsoever the earthquake had not destroyed, that did the fire take hold of, flashed about very horribly to be seen & burned the whole to ashes. What parts of the city came by this means to utter ruin: how many men perished (as it is very likely) with fire & falling of houses: what lamentable misfortunes so strange that they can not sufficiently with any style be expressed, happened in those dismal days, john Rhetor hath very lamentably bewailed them, so that the reader by perusing of 
Where john Rhetor ended his history. Euphrasius b. of Antioch died in the earthquake.  his history can not choose but be moved to shed tears, and with the rehearsal of them he ended his story. last of all Euphrasius whose departure was a second destruction unto the city, was crushed to death with ruinous building, lest any one might remain for to oversee the city.   

CAP. VI  
Of Euphraemius who succeeded Euphrasius in the see of Antioch.  
THe careful and loving providence of God towards mankind, which accustometh before the plague lighteth to provide remedy, & to slike the sword of his wrath with clemency, & when things grow unto a desperate point to set wide open the fountains of his mercy, raised up Euphraemius Lieutenant of the East countries, to be careful of the city that she might want no 
Euphraemius  necessaries, whom the people of Antioch reverenced highly therefore, and chose to their Bishop. Wherefore in recompense and reward of so great a care over the city he was presented with the Apostolic seae. Again two years and six months after, that city was shaken with an earthquake, at what time in steed of Antioch she was called Theopolis and enriched by the emperors 
Antioch by change of the name was called Theopolis.  bountifulness with divers great benefits.   

CAP. VII.  
Of Zozimas and john Chuzubites who were famous about that time for their life and miracles.  
seeing we have remembered the aforesaid calamities now we think best to annex thereunto certain other things worthy of memory, credibly reported unto us by such as saw them with their eyes. One Zosimas a Phoenician borne in Sinda a village upon the sea coast of Phoenicia not twenty furlongs of Tyrus, leading a monastical life, had the grace of God so abundantly bestowed upon him partly by abstinence from meats & partly by receiving of them, with other virtuous and godly living, that he not only foresaw things to come but was void of all perturbation. When by chance he was in company at Caesarea in Palaestina with a noble Senator and wise man by name Arcesilaus, one that was of great honour and renown, even in that very moment when Antioch fell, upon a sudden he began to mourn & to lament, to fet sobs and sighs from the heart root: he shed tears so infinitely that the earth was moistened therewith: next he called for a sensar and filled the choir where they sat with the savour of the incense: he fell groveling upon the ground seeking to pacify the wrath of God with earnest and zealous prayer. Arcesilaus seeing him in this taking said unto him, what is the matter that makes you so much out of quiet? Oh (saith he) the rattling sound of Antioch falling to ruin hath now pierced mine ears. Arcesilaus with as many as were present hearing this were amazed, wrote the hour he spoke it and sound it to be true as Zosimas told them. There are many other strange things wrought by him, but the greater part of them I will pass over with silence (for they can hardly be numbered) and some I will lay down for the knowledge of the posterity. At the very same time when Zosimas flourished, there lived one with Zosimas of equal virtue & renown by name john of Chuzica laura, (a place in the further vale upon the northside of the high way which goeth strait from jerusalem to jericho) one that led a monastical life severed from all worldly affairs and governed the Bishopric of the aforesaid Caesarea. This john Chuzubites hearing that the wife of Arcesilaus (spoken of before) had one of her eyes struck out with a weavers shittell wherewith he throweth yarn into the web, came immediately unto her for to see the wound, when he espied the the apple of the eye was fallen & quite removed out of his seat, he called to one of the Physicians then present for a sponge, bade him put in the fallen eye again as well as he could and to tie the sponge that was laid thereto. Arcesilaus was not then at home, for he was with Zosimas in his monastery standing in Sinda at the furthest five hundred furlongs from Caesarea. There went message in all the haste to Arcesilaus to certify him thereof, as the messenger came Arcesilaus sat with Zosimas, and spent the time in communication. Hearing of the circumstance he began to lament, to pull the hear of his head and throw it into the aer. As Zosimas demanded of him the cause of his heaviness, Arcesilaus with many a sob and shedding of many tears told him the whole. Immediately Zosimas left him, got alone with speed into his chamber, where (as it is lawful for such kind of men) he called unto God very familiarly. In a little while after, he came forth unto Arcesilaus, pleasantly disposed with a modest kind of laughter saying: get thee home merely, go on thy way, the gift is given unto Chuzubites, thy wife is healed, she hath both her eyes whole, that misfortune could not stick by her seeing it so pleased Chuzubites. Both which miracles were wrought at one time by these two just men. Moreover as Zosimas on a certain time took his journey towards Caesarea driving before him an ass with a farthel of necessaries upon his back, there met him a lion, which took from Zosimas his ass & went his way. Zosimas pursued after the lion through the midst of the thicket, so long until the lion had eaten his fill of the asses carcase and beholding him with a cheerful and smilinge countenance he said: O friend thou hast now hindered my journey for altogether, I am heavy & old, not able to bear the burden laid upon the asses back. Wherefore come thy ways contrary to thine own nature, for of necessity thou must bear me this burden, if thou wilt have Zosimas to go hence: yet afterwards thou shalt return again unto thine old fierce & savage nature. Then the lion laying aside his rage and fury began to faun and very gently to come unto Zosimas proffering him his service. Zosimas laid the asses burden upon the lions back and led him unto the gates of Caesarea, to the end he might declare the power and might of God, and that all things were for the use and service of man, so long as we behaved ourselves after his will and abused not the grace and gift he hath bestowed upon us. But lest I seem over tedious in rehearsing of these things, I will return where I left.   

CAP. VIII.  
Of the calamities which befell in many places throughout the world.  
WHile as yet justinus held the Imperial sceptre the town now called Dyrrachium but of old 
Dyrrachium Corinth. Anazarbus. Edessa.  Epidamnus was sore shaken with an earthquake. So was Corinth in Greece, Anazarbus an head city in Cilicia the less which endured that calamity now the fourth time, but justinus repaired them not without great sums of money. About the same time Edessa that noble & blessed city of the Osroenians was overflown with the streams of the river Scirtus which slided by, in so much that many houses were carried away with the violence there of and infinite multitudes of men were drowned with the water. From that time forth Edessa and Anazarbus had new names given them by justinus, for either of them was called justinopolis.   

CAP. IX.  
How justinus made justinianus his fellow Emperor.  
WHen justinus had reigned eight years, nine months and three days he called justinianus his sister's son to be his fellow Emperor, and proclaimed him the first day 
justinus died An. Do. 528.  of the month Panthicus after the Romans, April, in the five hundred scutcheon and fift year after Antioch was so called. This being finished justinus died, and left the Empire the first day of Loius after the Romans, August, when he had reigned together with justinianus four months. justinianus now being Emperor alone, and the council of Chalcedon preached every 
justinianus succeeded justinus in the Empire.  where throughout all the most holy Churches (as I said before) by the commandment of justinus: the ecclesiastical affairs in sundry places, specially at Constantinople and Alexandria enjoyed not quietness. For Anthimus was Bishop of Constantinople and Theodosius of Alexandria who both maintained that in Christ there was one nature.   

CAP. X.  
How justinianus embraced such as approved the council of Chalcedon and Theodora his wife of the contrary detested them.  
EVen as justinianus was a great favourer of the Chalcedon council and the decrees thereof: 
Theodora the wife of justinianus a heretic.  so his wife Theodora held with such as affirmed that in Christ there was one nature. Whether they were thoroughly of this opinion (for when the faith is called into controversy, We see that the father is against the son, and the son against the father, the wife against her husband, and the husband against his wife) or of set purpose had covenanted among themselves, that he should defend such as said there were two natures in Christ our God after the vnitinge of the divinity and humanity: and that she should hold with the maintainers of one nature, sure I am of this that the one would not yield unto the other. For he was very earnest in defence of the Chalcedon council: and she of the other side was very careful for the Patrons of one nature, in so much that she lovingly and friendly entertained her own faction, specially her own country men: if they were strangers she sent them presents and gifts, nay she persuaded justinianus to call home Severus from exile.   

CAP. XI.  
Severus the heretic corrupted Anthimus bishop of Constantinople and Theodosius Bishop of Alexandria, but the Emperor deposed them and placed other in their rooms.  
THere are extant Epistles which Severus wrote unto justinianus the Emperor and Theodora his wife, where we may learn how that at the first when he fled from the Bishopric of Antioch, he went not strait to Constantinople, but in a good while after: that being at Constantinople he conferred with Anthimus, found him of his own opinion and persuaded him to leave his Bishopric. He wrote of the same matter unto Theodosius Bishop of Alexandria where he glorieth that (as I said before) he had persuaded Anthimus to make more account of that opinion then of worldly honour and Bishoplicke dignity. There are moreover to be seen touching that matter, the Epistles of Anthimus unto Theodosius, and of Theodosius again unto Severus and Anthimus, all which I purposely do omit lest I seem to stuff this present volume with toe many such allegations, leaving them for such as are desirous to sift them out themselves. Both these Bishops when they had withstood the emperors edicts, and rejected the canons of the Chalcedon council were deposed of their bishoprics: in the see of Alexandria, Zoilus did succeed, and Epiphanius in the Bishopric of Constantinople, to the end from thence forth the council of Chalcedon might openly be preached in all Churches, and that none durst be so bold as to accurse it, and if any were found of the contrary opinion they were by all means possible to be persuaded. For justinianus published an edict where he accursed both Severus and as many as held with him, and enjoined great penalties, for such as maintained their opinion, to this ends that from that time for the there might no dissension take root in any of all the Churches throughout the world, but that the Patriarches of every province might hold together, and the Bishops of every city obey their archbishops, and that the four councils, the first held at Nice, the council of Constantinople, the first held at Ephesus and the council of Chalcedon should be preached in the Churches. There was a fift council summoned by the commandment of justinian, whereof what shall seem convenient I will declare when occasion shall serve. In the mean space we have severally to discourse of the worthy acts done about those times.   

CAP. XII.  
Of Cabades king of Persia and his son Chosroes out of Procopius history.  
PRocopius Rhetor who penned the life of Belissarius, writeth that Cabades king of Persia purposed to bequeath the kingdom unto Chosroes his youngest son, and that he took council how he might procure the Emperor of Rome to adopt him, hoping by that means to assure him of the regal Sceptre. But when he could by no means bring his purpose about, Proclus one that was always conversant with justinian, and by office his Quaestor, was the cause that there rose greater enmytye between the Romans and Persians then ever was before. Furthermore the said Procopius discourseth at large of the Roman and Persian affairs, of the bloody battles that were between them, when Belissarius was captain of the Eastern power. And first he reporteth how the Romans had the victory at Daras and Nisibis, what time Belissarius and Hermogenes were chief over the Roman Armies. Unto these he annexeth the state of Armenia and the mischief which Alamundarus captain of the Barbarians called Scenetae, wrought in the borders of the Roman Empire, how he took Timostratus the brother of Russinus alive together with his soldtours, and afterwards took for them a great ransom, and let them go.   

CAP. XIII.  
Of Alamundarus and Azerethus, and the sedition at Constantinople, where the people had this watchword Nica, that is, overcome.  
THe aforesaid author handleth very learnedly, how Alamundarus (spoken of before) and Azerethus invaded the marches of the Roman dominions: how as they returned into their country, Belissarius was compelled of his army to join with them a little before Easter day, beside Euphrates: how the Roman power, for not following Belissarius counsel, was utterly foiled, and how Russinus and Hermogenes concluded a perpetual league with the Persians, so that he moveth the reader very much. Immediately he entreateth of the popular sedition raised at Constantinople, called Nica, by interpretation overcome. For that was the watchword which they had chosen to discern and know their friend from their foe. In which insurrection Hypatius and Pompeius were of the people constrained to rebel, yet after the rebels were overcome, justiman commanded they two should be beheaded and thrown into the sea. Procopius writeth, that in that skirmish there were stain thirty thousand persons.   

CAP. XIIII.  
Of Honorichus king of the Vandals, and the Christians, whose tongues he caused to be pulled out.  
AGain, the said author committing to letters the history of the Vandals, reporteth such stories 
Honorichus king of the Vandals, was an Arian.  as are worthy of memory, and the printing in Marble, the which I am now about to declare. Honorichus the successor of Genzerichus in the kingdom, being an Arian heretic, raised great persecution against the Christians which inhabited Libya. For such as maintained the sound and sincere faith he compelled to embrace the Arian heresy, and such as would not yield, he burned to ashes, and executed with sundry kinds of lamentable death, pulling out from some their tongues: Of which number, after their flight to Constatinople, Procopius saith, he saw certain of them with his own eyes, and that they spoke as if they had had no such mischance, and for all their tougues were plucked up by the roots, yet talked they very plain and distinctly, which was very strange and in manner incredible. Of these kind of people there is mention made in 
It may seem strange how men could speak without tongues.  the Edict of justinus, two of them (saith Procopius), lost their speech, for immediately after they went about to talk to women, their voice was taken from them, and the Martyr's gift remained no longer with them.   

CAP. XV.  
Of Cabaon, captain of the Maurusians.  
ANother miracle (besides the aforesaid) worthy the admiration, is remembered of him to have been wrought by the power of our Saviour among men, who though they were such men as were not of one opinion with us, yet led they a godly life. He sayeth that Cabaon was governor of the Maurusians, inhabiting about Tripoli. This Cabaon, (I will use the proper words of Procopius, who orderly discoursed hereof) as soon as he perceived that the Vandals took armour against him, did as followeth. First, he commanded all the subjects within his dominions, to refrain from all unrighteousness, to abstain from such meats which provoked to sensuality, and specially to forego the company of women. Next, he made two trenches, pitching in the one his own tent and pavilion, with all his men: In the other he shut up the women, threatening that who so ever repaired unto the women's trench, should die the death. Afterwards he sent to Carthage a skoutwatch, commanding that as soon as the Vandals made expedition, and prosaned any Christian temple worthy of honour and reverence, they should mark well what was done, and themselves after the Vandals departure, purge and rid away the filth with reverence of those temples: the report is moreover, he should say that he knew not the God of the Christians, yet that it was very like, if he was so mighty as Fame went of him, he would be revenged on them that contumeliously dealt with him, and that he would aid and assist his servants and such as honoured his blessed name. The skoutwatch coming to Carthage laboured to know thoroughly the Vandals expedition. And when the Vandals marched towards Tripoli the espies came draglinge after in beggars weed and base attire. The Vandals even the first 
The cruchie of the Vandals.  day spoiled the Temples of the Christians: filled them with horses and other beasts: left no beastliness or contumely unpractised: took their fill of sensuality and intemperancy: laid the priests in hold, scurged their sides, rend their backs with the lash of the whip, made many of them to serve them, and become their drudges. After their removing, Cabaons' skoutwatch did as 
The humanity of infidels.  they were commanded. For they fell a purging of the temples, they carried out the dung, they lighted all the tapers, they honoured the Priests, they behaved themselves honestly, last of all they gave money unto the poor which sat about those temples. This being done they trudged after the Vandals in all that voyage, as the Vandals continued in their heinous acts, no less did they in their humanity and Godly deeds. Coming nigh to Tripoli, the espies prevented them, with all speed they tell Cabaon what both the Vandals and themselves had done as touching the Christians temples, and that the enemy was at hand. Cabaon hearing this made ready for battle, in the which many of the Vandals were slain, many taken by the enemy, & very few returned back to bring tidings of the battle. Thus did the Maurusians plague Thrasymundus, who after he had reigned over the Vandals seven and twenty years departed 
Thrasymundus king of the Vandals.  this life.   

CAP. XVI.  
How Belissarius made expedition against the Vandals and overthrew them.  
THe same writer declareth that justinianus had compassion on the Christians that were thus lamentably afflicted, in those countries and proclaimed wars against the Vandals, yet changed his mind by the persuasion of john Master of the haul, after this again that he was admonished by a vision to take that voyage in hand, that by revenging the injuries which the Christians sustained, he should utterly foil the Vandals. Being animated with this vision, the seventh year of his reign, he sent Belissarius unto Carthage to give the Vandals battle. The 
This battle was fought An. Do. 535 A godly use to baptize Ethincke soul dyer's and to pray before the taking in hand of armour. Procopius caesarians. histor.  admirals ship appointed for Belissarius was brought to shore over against the palace, about the kalends of july: Epiphanius Bishop of Constantinople prayed as the manner was, baptized certain of the soldiers, last of all brought them to the admirals ship. Moreover the said author reporteth certain things touching Cyprian the Martyr which necessarily must be interlaced in this our history, he writeth thus: All the people of Carthage every one do honour the most holy martyr Cyprian, and have dedicated unto him a worthy temple without the walls of the city upon the sea shore, and besides other godly reverence, they yearly keep holy day in remembrance of him, which they call Cypriana. The Mariners called the tempest which commonly rose about the time, when the Libyans took this to their holiday, Cyprians showers. The Vandals in the time of Honorichus took by force this Temple from the Christians, thrust out the Priests very contumeliously and thenceforth gave it unto the Arians to enjoy as their own. When the Libyans conceived no small sorrow & were in great heaviness therefore, the report goeth that Cyprian appeared unto them in their sleep and said the Christians ought not to be sorry at all or pensive therefore: that after a few years he would be revenged of them for that injury, which prophecy took place in the time of Belissarius for the same Cyprian and martyr foretold that after the nyntieth and fifteyeare when Carthage was taken and ransacked of the Vandals, it should be conquered by Belissarius the Roman captain, the Vandals utterly foiled, the Arian opinion rooted out of Libya and the Christians restored unto their temples.   

CAP. XVII.  
Of the spoil which Belissarius brought out of africa to Constantinople.  
BElissarius the valiant captain, after his return to Constantinople, and the victory he got of the Vandals, led about the City the spoil and captives, and Gelimeres himself captain of the Vandals: road about Circus in Triumph with great pomp and admiration. Of these spoils there were very precious monuments to wit of Genzerichus, who had rifled (as I said before) the palace of Rome, when as Eudoxia wife to Valentinianus Emperor of the Romans inhabiting the West dominions of the world, lost her husband through the treason of Maximinus, was herself very contumeltously deflowered, sent for Genzerichus and promised to deliver the city into his hands. Then came Genzerichus, set Rome on fire and brought Eudoxia with her daughters into Vandalia. At the same time together with other monuments he took away such things as Titus the son of Vespasian after the winning of jerusalem had carried to Rome, that is to say such monuments as Solomon had consecrated unto God, whom he honoured greatly. All which justinianus sent back again to jerusalem, for to set forth the service of christ our God, and there in verily (as it was very meet) he did God good service, seeing they were consecrated to him before. Procopius remembreth that then also Gelimeres fell prostrate upon the ground before justinianus the Emperor where he sat, beheld all that was done and repeated in his mother tongue that divine sentence of Solomon. Vanity of vanities and all is but vanity. 
Eccles. 1.    

CAP. XVIII.  
Of the Phoenicians who fled from the face of joshua the son of Nave. Of Theodorichus the Gotth and the things from his reign at Rome unto the time of justinianus, and how Rome was again recovered by the Romans.  
PRocopius writeth of an other thing worthy the memory and of great admiration, which was not written before his time. He saith that the Maurusians a Libyan nation were driven out of Palaestina and came to Libya: that these were the Gergesits Jebusites with other nations, whom holy Scripture testisieth to have been overcome by joshua the son of Nave: that it may be justified for truth by the epigram, he saw with his own eyes engraven in Phoenician letters, hard by a font where there stood two pillours of white stone. The words were these: We are they which fled from the face of joshua the robber, the son of Nave. Thus it came to pass, that these things were forgotten when Libya the second time was subdued of the Romans and paid yearly tribute, as in times passed. It is reported that justinianus repaired again a hunored & fifty cities, of which number some had been utterly destroyed, some other for the most part gone to ruin: that he set them forth with such majesty, with such ornaments and with such workmanship both of public and private building, invironinge them with strong walls and other goodly building, wherewith cities are adorned and the divine godhead honoured in his throne of majesty, last of all with so many conduits partly for profit and partly for show, whereof some were then first erected and some other repaired, that nothing could posibly be done more excellent. Now I come to discourse of the affairs in Italy, whereof some part is artificially handled by Procopius Rhetor. As soon as Theodorichus (mentioned before) took Rome, vanquished Odoacer the tyrant, governed the Roman Empire for a while and departed this life: Amalasuntha his wife governed the common weal in steed of Astalarichus her son whom Theodorichus begat upon her, and so ruled the Empire with such circumspection that in her doings she seemed rather a man then a woman. She first of all persuaded justinianus to be so willing to war with the Gotths, and sent Ambassadors unto him touching the conspiracy that was wrought against her. But when Astalarichus, being of very tender years departed this life: Theodatus the kinsman of Theodorichus obtained the Western Empire. He at the coming of Belissarius into the West, delivered up the crown for he had more mind to study then skill to wage battle. At that time also Vittiges a valiant man was captain of the Roman power in the West dominions. Yet we have to learn by the history of Procopius that when Belissarius came to italy, Vittiges left Rome: that Belissarius came with his army into the city of Rome: that the Romans opened their gates and received him most willingly, for Silverius the Bishop had brought this to pass and had sent as touching that matter Fidelius the Surueior of Astalarichus unto Belissarius. Wherefore the city was yielded unto Belissarius without shedding one drop of blood and Rome again was subdued by 
Rome was recovered and the goths vanquished An. Do. 539.  the Romans threescore years after the Gotths had taken it, the ninth of Apellaeus after the Romans, December, and the eleventh year of justinianus reign. Procopius writeth moreover, how that after all this when the Gotths besieged Rome a fresh, Belissarius suspecting Silverius the Bishop of treason banished him into Greece and placed Vigilius in his room. 
Silverius. Vigilius.    

CAP. XIX.  
Of the people Eruli, how they received the Christian faith in the time of justinian.  
ABout the same time (saith Procopius) Eruli who in the time of Anastasius the Emperor passed over the river Danubius being courteously entreated of justinian and rewarded with great sums of money received every one from the highest to the lowest the Christian religion and changed their brutish and barbarous trade of life, for modest and civil behaviour.   

CAP. XX.  
How the Gotthes won Rome, and Belissarius the second time recovered it.  
VHe aforesaid author declareth, that after the return of Belissarius into Constantinople, with Vittiges & the spoil he carried out of Rome, Totilas became Emperor, and the city again was subdued of the Gotths: that Belissarius the second time came to Italy, recovered Rome, gave the Medes battle, and was sent for by the Emperor to Constantinople.   

CAP. XXI.  
How the people Abasgi about that time received the faith.  
IT is recorded moreover by the same writer, that the people Abasgi being brought unto a more civil kind of life, received about that very time the Christian faith: that justinianus the Emperor sent unto them one Euphrata an Abasgian borne and of the court eunuchs, for to charge them that none of all that nation should offer violence to nature and geld himself. For the emperors chamberlains whom commonly we call eunuchs, were oftentimes taken of that nation. Then also justinianus the Emperor erected a Temple unto the Mother of God among the people Abasgi, and ordained them Priests of whom they were thoroughly instructed in the principles of Christian religion.   

CAP. XXII.  
Of the people which inhabit Tanais, how then they became Christians: and of the earthquakes in Greece, Boetia and Achaia.  
THe aforesaid historiographer hath written that the nation dwelling about Tanais, (the inhabitants of that region do call the river that rumeth out of the fen of Maeotis into Pontus Euxinus, Tanais) requested justinianus to send them a Bishop: that justinianus was very careful of their suit, and sent them a Bishop with heart and good will. He declareth moreover and that in good order how the Gotths in the time of justinian broke out of the fen of Maeotis into the Roman dominions: that there happened strange earthquakes in Greece, Boetia Achaia and the countries about Crisaeus haven: that many regions were destroyed, cities overthrown, chinkinge and gaping of the earth which gulfs in some places closed together, and in some other places continued so still.   

CAP. XXIII.  
The expedition captain Narsis made into Italy and his piety Godwardes.  
PRocopius discourseth how justinian sent captain Narsis into Italy: how he overcame Totilas, afterwards Teias, and how Rome was now taken the fift time. It was reported moreover by such as accompanied Narsis in that voyage, how that when he prayed unto God and offered unto him his bounden duty and service, the virgin Marie the Mother of God appeared unto him, prescribed the time when he should deal with the enemy and that he should not gird himself to battle before he had a sign given him from heaven. Many other acts worthy of memory were done by this Narsis. For he won Buselinus and Syndualdus and subdued many other countries' reaching unto the Ocean sea. Which things Agathius Rhetor hath written of, and be not as yet come into our hands.   

CAP. XXIIII.  
How Chosroes fretting with envy at the prosperous affairs of justinianus took armour against the Romans, destroyed many cities, and among others great Antioch.  
IT is laid down in writing by the same Procopius, that Chosroes hearing of the prosperous successes which befell unto the Empire of Rome, both in Libya and Italy, fretted within himself for envy and charged the Emperor that he had done certain things contrary unto the covenants agreed upon between them. and therefore that their league was broken, that justinianus at the first sent Ambassadors unto Chosroes entreating him not to break the perpetual league that was concluded, neither to dissolve that link of love and peace that was knit between both countries, but if there were any rash enterprise committed or any quarelous occasion given, it might friendly and lovingly be put up. That Chosroes of spite and malice which boiled within his breast, would by no means be brought to any good order, but gathered a great army and assaulted the marches of the Roman dominions in the thirteenth year of justinianus reign. He writeth moreover how that Chosroes took Surus a city upon the shore of Euphrates, who covenantinge with them one way dealt with them an other way and that most lewdly, for look what he promised that would he never perform, he won that city more with falsehood and subtlety then by force of arms. He set Beroea on fire, he came with violence against Antioch when Euphraemius governed the Bishopric (but left at that time the city because none of the espies which he had sent forth were returned unto him) whose politic foresight as report goeth preserved the Church and all that belonged thereto. For he adorned her with goodly monuments hoping that way to recover the violence of the enemy. The same author declareth with a vehement style easy to move any reader, how the said Chosroes took Antioch, destroyed all with sword and fire, and how afterwards he came to Seleucia, then to Daphne the suburbs thereof, last of all to Apamia, whose Church governed Thomas a man very famous both for life and for learning. This Thomas sticked not to accompany Chosroes unto the Theatre and there behold the running at tilt (for all the canon of the Church forbade it) to the end in so doing he might use all means possible to mitigate and assuage his fury. The report goeth, when Chosroes demanded of him, would you see me in your city? that he answered: I speak unfeignedly and as I bear faith unto God, I would not gladly see you there. Chosroes marveled at his liberty of speech, and reverenced the man highly as he deserved for the truths sake.   

CAP. XXV. 
The sight of the Crosle was comfortable unto them to put them in remembrance in that a lamentable plight and to trust only in him that died hereon. The tree is called huelye because christ that giveth life se unto the world died thereon.   
Of the miracle wrought at Apamia by the virtue of the reverend cross.  
seeing that by discourse of our history we are fallen to entreat of this matter, it shall not be amiss here to remember a certain miracle worthy the noting and wrought at Apamia. As soon as the Citizens of Apamia heard say that Antioch was set on fire, they requested Thomas (spoken of before) to bring forth (although it were contrary unto order and custom) the wholesome and lively Cross and set it before them all, to the end they might behold and embrace it when their last hour came, for therein the only health of man consisted: and now taking their voyage into an other world, they might have the reverend Cross for their wayefare to safeconduyte them into a better soil. Wherefore Thomas did as they requested him, and after the limitation of some certain time for the preparation thereof, he brought forth the lively Tree of the Cross that all the neighbours might come together and participate of the health that proceeded thereof. Thither went my parents together with others and took me in their hand being a child and then going to school. After we were licenced to honour and embrace the reverend Cross, Thomas 
The curse of sin was by Christ take away. This miracle was not by virtue of the cross, but by the providence of God for to comfort his people, the christians which were not ashame of him that died on the cross, neither discouraged for a the threats of the Barbarian rian ethnics  lifted up his hands, and let all see the wood of the cross, whereby the old curse of sin was wiped away, compassed the Sanctuary as the use was upon high and solemn feasts. But as Thomas passed from place to place, there followed him a great flame, not of burning, but of shining fire, in so much that to men's seeming all the place where he stood and showed unto the people the reverend cross, was inflamed. This was done not once, neither twice, but oftener, when Thomas went about, and the people gathering together, requested him so to do. Which sight foreshowed unto the citizens of Apamia, the health and safeguard that was to ensue after. Wherefore there was a picture set in the roof of the Sanctuary, at the foot whereof this miracle was written for such as were ignorant thereof. This picture was preserved until that Adaarmanus, and the Persians invaded that country, and burned both Church and city. Thus ended all that circumstance. Chosroes in that voyage of his, having profaned the holy league, committed at his pleasure other heinous acts agreeable with his light and unconstant behaviour, yet not decent for a man endued with reason, much less fit for a prince, which hath regard of his word and promise.   

CAP. XXVI.  
The expedition of Chosroes made against Edessa.  
FUrthermore the same Procopius hath laid down in writing the things which of old were remembered, touching Edessa and Agbarus, and how Christ wrote an Epistle unto Agbarus: Again how Chosroes made an other invasion, and determined to besiege Edessa hoping to disprove the report and fame that was spread far and nigh of that city, to wit, that no enemy would ever be able to subdue Edessa. Which thing is not mentioned at all in the Epistle which Christ our God wrote unto Agbarus (as it is to be seen in the history of Eusebius Pamphilus, where the Epistle is laid down word by word) yet it is not only noised, but believed of the faithful, and his pretended event confirmed the report to be true. For when Chosroes went about to take the city, although he made many an assault, and raised a wonderful great contremure, so that he might easily scale the walls of the city with sundry other engines, yet went he away and could not prevail. And how it so fell out I will declare. Chosroes first commanded his soldiers to carry thither a great pile of timber, how so ever they were for to besiege the city, which was in manner as soon done as spoken. The timber being framed round, and earth heaped in the midst, it was set right over against the walls, and raised by a little and a little with timber and other filling stuff, until it came to a great height, that the top thereof was higher than the walls of the city. From thence they shot at the city, and at such as hazarded their lives in defence of the walls, the citizens seeing this contremure much like an high mountain to draw nigh their city, and that by all likelihood the enemy would come in a foot, they got them very early and made a ditch over against their hillock, threw fire therein, that the flame might take hold of their timber, and make their contremure even with the ground. This being done and fire cast in, it fell not out as they wished, because the fire could not break out, and take into the aer for to consume the pile of timber. Last of all, when as they seemed now to yield, despairinge of their safety, they bring forth an Image which God himself, and not the hands of man had shaped, the which Christ had sent unto Agbarus, when Agbarus desired to see him. This holy picture they drew through the ditch they had made, and conveyed in water, of this water they threw upon 
All that we done here referred unto the providence of God, and the faith of the Edesla●●nss, not to the picture.  the pile and heap of timber, so that by the providence of God aiding and assisting the faith of such as practised the circumstances, that which they could not bring to pass before is now easily compassed. For immediately the undermost wood took fire, & was quickly burned into coals, the flame flashed upwards, and set the whole pile on fire. The Edessaeans being besieged, and espiinge at length that both smoke and flame broke out, devised this sleight which followeth for to deceive the enemy. They called for little flagons, filled them full of tow, hirds, brimstone, with other kind of stuff that easily would take fire, and threw them upon the enemies pile or contremure. The flagons being violently thrown and chafed, yielded forth such clouds of smoke as darkened altogether the smoke and flame that rose of the enemy's pile, so that as many as were ignorant of the policy thought verily there was no other smoke save that which proceeded from the flagons. But the third day after, the flames were espied to flash out of the earth, and then the Persians which fought on the contremure, perceived the danger they stood in. notwithstanding all this, Chosroes going about to withstand the might and power of God, brought the conduits which were without the walls of the city, unto the pile, hoping thereby to quench the fire. But the fire received the water as if it had been oil, brimstone, or some other such like thing, raged out of measure, burned all to ashes, and brought the pile even with the ground. In the end Chosroes despairinge altogether of his purpose, perceiving what reproach and infamy he had incurred, because he determined to conquer God whom we honour and worship, returned home with shame enough.   

CAP. XXVII.  
Of the strange vision that was seen at Sergiopolis.  
ANother thing yet done by Chosroes at another time at Sergiopolis, I think best to lay here down in writing, which is both worthy the penninge, and the knowledge of the posterity. Chosroes made preparation to assault this city also, & to besiege it, being come to the walls, the citizens within, and the enemy without fell to parley, and concluded that the city was to be redeemed with the holy treasure and monuments, among which one was the cross sent thither by justinian, and Theodorus. When these things were brought unto Chosroes, he demanded of the priest and Persians which were sent for that purpose, whether there were any more left behind? to whom, one whose lips were not acquainted with the truth, made answer that there remained certain other monuments, which a few citizens concealed. Yet the messengers that brought away the treasure with other jewels had left behind nothing that was gold or silver, but some other metal that was far more precious and consecrated unto God, namely the holy relics of Sergius the valiant martyr of Christ, which lay in a long chest that was overlaid with silver. wherefore Chosroes being persuaded with the aforesaid words, let his host go to besiege the city and to win it. The 
When a man is either pricked in conscience or otherwise fear full; any falsehood will seem true, and a mouse is then as big as a bear.  enemy espied upon a sudden a great multitude of men upon the walls, fenced with shields, and ready to fight for the city, they were amazed, they wondered at the multitude and armour, they went back unto Chosroes, and told him the whole. when he was again given to understand that there were but very few left in the city, and that they were either spent with age or of tender years, (for all that were of ripe years and man's state had been rooted out) he took that of a surety to be a miracle wrought by the holy martyr, he was strooken with fear, and had the Christian faith in admiration, he returned home, and (as report goeth) was baptised in his later days.   

CAP. XXVIII.  
Of a pestilent disease which continued two and fifty years.  
Now I am about to declare a certain history which was not penned unto this day, it is of a certain pestilent disease which plagued mankind the space of two and fifty years, and 
Anno Dom. 544.  prevailed so much that it destroyed in manner the whole world. For it is reported that this contagious disease lighted upon Antioch two years after the Persians had taken the city: in some part much like that which Thucydides hath described, in other respects far unlike: it began in Aethiopia, even as that which Thucydides wrote of, and spread itself afterwards throughout the whole world, neither was there almost any one that escaped the infection thereof. It raged so vehemently in some cities that all the inhabicantes thereof were dispatched: with other towns, it dealt more gently and mildly. Neither began it at any one certain time of the year, neither did it cease and relent after one manner & order: for in some places it entered with winter, in some other places about the end of the spring, in certain countries about the mids of summer, in certain others in Autumn. In some regions when it had infected some part of on city or other, it left the rest untoutched. them might a man have seen very oft where this malady reigned, certain families wholly dispatched, at an other time one or two rooted out, & all the city beside, not once visited. more over (as we have marked diligently) the families which escaped this year, were alone, & none others dispatched the next year. And that which is most of all to be marveled at, if any which inhabited the infected cities fled into other countries where the sickness was not, they only were visited, for all they removed, hoping the way to save their lives out of the contagious into the clear aer. This calamity during the term & compass of these years, which they call revolutions, passed through both town and country, but the greatest mortality of all fell upon mankind, the second year of the revolution which comprised the term of fifteen years, so that I myself which writ this history (neither will it be a miss 
Euagrius is visited with his family. βουβὼν is both the secret part of the body, & the disease. The age of Euagrius when he wrote this history.  to interlace this that the consequentes may agree with the premises) while as yet I frequented the schools, was then troubled with an impostume or swelling about the privy members, or secret parts of the body. moreover in process of time when this sickness waxed hot, and dispatched diversly, & sundry kinds of ways, it fell out to my great grief & sorrow, that God took from me many of my children, my wife also, with divers of my kinsfolks, whereof some dwelled in the city, & some in the country. such were my adventures, and such were the calamities which the course of those lamentable times distributed unto me. When I wrote this I was eight and fifty year old. Not two years before, this sickness had been four times in Antioch, and when as at length the fourth revolution and compass was past, besides my aforesaid children God took away from me a daughter and a nephew of mine. This disease was a compound, and mixed with many other maladies. It took some men first in the head, made their eyes as red as blood, and puffed up their cheeks: afterwards it fell into their throat, and whom so ever it took it dispatched him out of the way. It began in some with a flux, and voydinge of all that was within them, in some other with swelling about the secret parts of the body, and thereof rose burning fevers, so that they died thereof, within two or three days at the furthest, in such sort and of so perfect a remembrance, as if they had not been sick at all. Others died mad, and carbuncles that rose of the flesh killed many. It fell out oftentimes that they which had this disease and escaped the first, and the second time, died thereof afterwards. The order and manner that men came by this disease was so diverse that it can not with pen be expressed. Some had it by keeping of company and lying together: some other only by touching, and frequenting the infected houses: some again took it in the market. Many of them which fled out of the contagious cities, and were not visited themselves, infected where they came. Others which kept company with the sick, and touched not only the sick but the dead also, were not sick at all. Others some who gladly would have died for the sorrow they conceived, because their children and dear friends were departed, and therefore thrust themselves among the sick, could not have their wills, the sickness did as it were fly away from them. This pestilent disease as I said before, reigned throughout the whole world the space of two and fifty years, and exceeded all the diseases that ever had been before. Philostratus wondered at the plague which was in his time, because it continued fifteen years. But the things that are to come, are uncertain and unknown unto men, and they shoot at the end which God hath appointed, who knoweth both their causes, and what shall become of them. Now let us return where we left, and prosecute the rest of justinianus reign.   

CAP. XXIX.  
The unsatiable desire and greediness of justinian in getting of money.  
IVstinianus had so unsatiable a desire to money, and so shameful a mind towards other men's possessions, that for love of gold he made sale of his subjects goods, unto the magistrates, unto the tribute gatherers, and unto such as mischieved others upon no occasion. He deprived many, nay an innumerable sort of people which enjoyed great possessions, upon false and feigned causes of all that they had. If any harlot bore mind unto any man's wealth, and feigned that she had had company and familiarity with him, immediately all that belonged to law and justice (so that she made justinianus partaker of her shameful booty) was of no force, and all his goods whom she had falsely accused was brought into her house. Furthermore he was so liberal and bountiful that he builded many holy & gorgeous Churches, that he erected many other houses, where both men and women, old and young, and such as were visited with sundry diseases, might be diligently looked unto, and to bring these things about, he laid aside great sums of money. he wrought many other good deeds, no doubt very holy, and acceptable unto God, if that either he, or others whosoever that bring such things to pass, caused or do procure them to be done of their own proper goods, and offered unto God for sacrifice their lives and conversation void of spot and blemish.   

CAP. XXX.  
The description of the Church of wisdom in Constantinople, and of the holy Apostles.  
THe aforesaid justinianus besides sundry other holy churches of goodly workmanship, erected to God & his saints, founded in Constantinople the notable & worthy building, I mean the gorgeous church of wisdom: such a one as the like whereof hath not been seve heretofore, the which so passed for beauty & ornature as may not for the worthiness thereof sufficiently be expressed, yet will I do mine endeavour to describe the same. The roof of the sanctuary being lifted up on high with four arches, was of such height that they which stood beneath on the ground, & looked upwards could hardly see the ridge & the top of the vaulted circle: again they that were above, were they never so courageous durst not look down, neither once behold the foundations. The arches from ground to the roof (so far do they reach) are wide open, & empty, on the right side of the temple, and the left hand as ye go in there are goodly pillours set in order, & made of stones that were brought out of Thessalia. there are also high sollars underset and stayed up with other such like pillours where they that are disposed may see & hear the mysteries handled. There the Empress useth to sit upon the holy days, when the blessed communion is celebrated. these pillours for all they reach up both on the East & west side of the temple hinder not at all the sight of so worthy a building, & unto these sollars there are porches of pillours whose tops are likewise wrought & turned with little arches. But to th'end I may paint forth lively the portraiture of this worthy building. I think best here to lay down how many foot it was in length, how many in breadth, and how many in height: in like sort of the arches how many foot they were in compass, and how many in height. The manner 
κὸγχη signifieth any vessel that is hollow on the top, & so consequently here to be taken for a cup.  was as followeth. The length from the door over against the holy * cup, in the which the unbloodye sacrifice is offered unto this cup and holy vessel was one hundred and fifty foot. The breadth from North to northest was a hundred and fifteen foot. The height from the top of the circle in the roof unto the pavement on the ground was a hundred and four score foot. The breadth of every arch was three score and six foot. The length of the whole Temple from east to West was two hundred and three score foot. The breadth over the Arches in the light and open body of the Church was three score and fifteen foot: There are two other goodly porches to the West set up very strongly of either side with a wide entry in the midst. Furthermore the same justinian builded the Temple of the holy Apostles, inferior to none other, where both Emperors and priests most commonly are buried. But of these things this much shall suffice.   

CAP. XXXI.  
Of the folly rather than the friendship of justinian, in favouring toe much seditious persons and robbers.  
AS yet I have more to say of justinian besides the aforesaid, and whether it may be referred unto the naughtiness of his nature, or to the fearfulness of his faint courage, I am not able 
Behold the properties of this justinian whom the civilians do so honor and reverence. Yet if any good thing be found iii in him it deserveth commendation.  to say, yet was it such a thing as passed all brutish and savage cruelty, and sure I am it began of that popular sedition, whose watch word was Nica, by interpretation over come. It pleased justinian so earnestly to hold with the faction of them which were called Prasini, that it was lawful for them without correction at noonday and in the midst of the city to slay their adversaries, & not only stood in awe of no punishment but also were thought worthy of great honour, so that in the end it fell out that there were many homicides. It was lawful for them to rush into other men's houses, to spoil than of their proper treasure, & to sell men leases of their own lives. And what magistrate so ever went about to restrain them, he did nought else save heap coals on his own head. Whereupon a certain magistrate of the East going about to chastise these rebels, clapped gives on their feet for to bridle their violence, was led himself through the mids of the city & grievously tormented with fetters. Callinicus also lieutenant of Cilicia, when two Cilicians, Paulus & Faustinus both murderers rebelled against him, & conspired his death, because he put in ure the penalty which the law had ordained for such malefactors, was himself hanged on the gallows, and endured this punishment for his good conscience & execution of the laws. Hereupon it fell out that such as were of the other faction being driven to leave their dwelling places, and could no where be lodged, but were shoveled here & there as shameful miscreants, fell to assault travelers, to rob & to steal, & to murder every one that met them, until it grew unto such outrageousness that all places sounded of untimely slaughter, of spoiling & other such like heinous offences. Yet at length some good mood was found in him that made him to change his mind, and to execute such kind of men, suffering the law to take place against them, whom he permitted afore time to rage throughout the cities like Barbarians and blood suckers. But to discourse of these things sufficiently, time will not serve, neither will my pen be able to paint them accordingly. By these few ye may conjecture of the other horrible acts which justinian committed.   

CAP. XXXII.  
Of Barsanuphius the Monk.  
THere lived about that time very godly men, who in many places wrought great miracles, 
Believe it who will, there is none I trow that will blame Eustochius, for counting it a tale of a tub. If he was not sent in all that space, how was it know that he did not eat?  so that their Fame was every where spread abroad. Of which number one was Barsanuphius an Egyptian borne. This man led his life in a monastery hard by Gaza, although he were in the flesh, yet bridled he the motions thereof, in so much that he did many notable miracles. It is thought that he shut up himself in a certain cabin, and since the time he went in for the space of fifty years and more, that he was never seen of any, never took sustenance or any other thing on earth. When Eustochius bishop of jerusalem would not believe it to be true, but took it for a fable, he went and digged up the cabin where this holy man had penned himself, and as report goeth, there rose out thence fire which almost burned such as came thither with him.   

CAP. XXXIII.  
Of simeon the Monk, who feigned himself to be a fool for Christ's sake.  
THere was at Emesa, a man whose name was simeon, who laying aside all desire of vain glory, although he was wise in every respect, and replenished with the grace of God, yet seemed he unto such as knew him not, as if he had been a stark fool. He lived for the most part a solitary life, neither did he make any man privy either when, or what he prayed unto God, neither at what time he alone fasted or refreshed nature by taking of sustenance, sometime when he walked in the open street or market place, he seemed far from the common trade of living, nay, he showed himself as though he had neither wit nor understanding. Again, if hunger drove him into a Tavern, he would feed upon pottage, meat and whatsoever first came to his hand. If in case any did him obeisance, and saluted him with the bowing of the head, he would strait be angry, and get him thence with speed, fearing left the common people would espy his virtue. Thus was simeon wont to do at his being in the market. Yet there were some with whom he made himself familiar, and that unfeignedly. Of which number one had a maid that was ravished and gotten with child, and being compelled by her master and mistress openly to reveal the father and him that played so lewd a part: made answer that simeon had secretly lain with her, and that she had conceived of him, that she would not only swear it to be true, but also 
It is mere folly, and a dishonour up to God, for man to slander himself.  if need were prove it with plain evidence. simeon hearing of this, said it was so in deed, that he was a man as other men were, and that the flesh was a frail thing. When the rumour thereof was noised abroad, and simeon therefore as it was very likely defamed for ever, he got him out of sight, and made them believe he was ashamed. When the hour came that she should be delivered, as the manner is, she lay in, her labour was so grievous, so great, and the pain so intolerable, that the poor silly wretch was ready to yield up the ghost, yet was she not rid of her burden. Wherefore when simeon (who of set purpose came thither) was entreated to pray unto God for her, his answer was: that the woman was not like to be delivered, before she confessed truly who was the father of the child. When she had so done and named them the true father, immediately the child came spraulling out of her womb, and truth played the office of the midwife. The same simeon was seen on a certain time to go into an harlot's house, who shut the door after 
The simplicity of old time deceived many a godly man the like were done in the days, there were no cloak for it  him, and tarried there a long while, when none was within but they two: Again, was seen to unlock the door, and to put out his head, looking about whether he could see any, the which berely caused great suspicion, in so much that such as beheld him, called the harlot unto them, demanded of her what business simeon had in her house? which swore unto them, that for poverty she had not tasted of any thing in three days before, save only water: that simeon had brought her victuals and a bowl of wine: that he had shut the door and covered the table: that he had commanded her to sit down and to eat her fill, and that she was sufficiently chastised and brought low enough with abstinence. When she had made this protestation, she showed them the fragments which remained of Symeons' victuals. Furthermore the self same simeon a little before the earthquake which shook in pieces Phoenicia, on the sea shore (at what time Berytus, Biblium, and Tripoli were lamentably turned to the ground) took a whip in his hand, and beat many of the pillours which stood in that market place, crying these words. Stand fast, be sure of your footing, ye are like to dance shortly. Wherefore because he was wont to do nothing unadvisedly, they that were then present, and beheld the circumstance, noted diligently what pillours he overskipped without stripes, which verily not long after were overthrown with the violence of the earthquake. Many other things are remembered to have been done by him which require a peculiar volume if they be sufficiently handled.   

CAP. XXXIIII.  
Of Thomas the monk which played the fool in like sort as Symcon did before.  
ABout that time Thomas who had led a very austere life in Coelosyria, came to Antioch, for the relief which was yearly given thence unto his monastery. This Thomas had been in times past made priest in that Church. Anastasius bishop of that seae, because Thomas had at sundry times wrought him great displeasure and vexation, boxed this monk about the ears. When they that were then present, were sorry to see this combat, Thomas said unto them: that he would take that no more at Anastasius hands, and that Anastasius would never offer it him again. Both which fell out to be true. For Anastasius within one day after departed this world: and Thomas as he went home from Antioch, left this world, and posted to immortal bliss, at the hospital in the suburbs of Daphne, and was buried in the sepulchre that was provided for strangers. When they had buried one or two other dead carcases in the same sepulchre with him (God after his death wrought that great miracle) his corpse was cast upermost, & the other carcases were severed and pushed far asunder: the men seeing this, had the Saint in admiration, and revealed the whole unto Euphremius. Wherefore his most holy corpse was carried to Antioch with great 
Dead carcases do commonly rather being a plagu then take it away.  pomp and solemnity, and there was buried in the churhyard, by occasion whereof it came to pass that the plague which then reigned in the city, ceased. In honour of whom the people of Antioch have yearly kept holiday unto this our time, but now let us return unto our history.   

CAP. XXXV.  
Of Menas the patriarch, and the miracle then wrought in the Hebrew boy.  
WHen Anthimus bishop of Constantinople was deposed (as I said before) Epiphanius took his room: after the decease of Epiphanius, Menas (in whose time a worthy miracle was wrought) succeeded him in the bishopric. There was an old custom at Constantinople, that if there remained many portions of the pure & immaculate body of Christ our God, young children which went to school should be called to eat them. When it was done, a certain man's child, in religion an Hebrew or jew, in trade of life a glasiar, kept company with the other children: who after that his parents demanded the cause that made him tarry so long behind, told them plainly the matter as it was, and how that he eat for company with the other boys. The Hebrew hearing this, boiled within for anger, was all set on rage and fury: he took the boy and threw him into the fiery furnace, where he used to make his glass. The mother 
strange miracle if it be true, how so ever it be we have to like it as cheap as we find it.  missing the child, sought him out, yet could not find him: she went throughout the city, and to every street calling upon God with deep sighs and lamentable tears. The third day after, as she sat at the door of her husband's shop, being now pitifully wasted with weeping, she gave out sighs, and withal called the boy by his name, the child knowing the mother's voice answered her out of the furnace. The mother burst open the doors, and in she went, she was no sooner in but she espied her child in the mids of the hot burning coals, yet preserved that the fire touched him not. The child being asked whether he felt not great heat, and how it came to pass that he was not burned to ashes, made answer saying: A woman clad in purple came very oft unto me, reached me water to quench the fiery flames which compassed my body, last of all gave me meat as oft as I was an hungered. justinian hearing of this, thought good that the boy with his mother should be baptized, and that the father which refused to become a Christian, should be hanged on the gallows, at a place called Sycae. And so an end of that.   

CAP. XXXVI.  
The Bishops of the famous cities about that time living.  
WHen Menas had run the race of his mortal life, Eutychius succeeded him in the Bishopric 
Menas. Martyrius. Salustius. Helias. Peter. Macarius. Theodosius. Zoilus. Apolinarius.  of Constantinople: after Martyrius Bishop of jerusalem came Salustius, and him succeeded Helias: Peter followed Helias, and after Peter, Macarius crept into the bishopric, when as yet the Emperor had not given him his consent. He was afterwards deposed, for the report went of him that he defended the opinions of Origen. In the seae of Alexandria when Theodosius (as I said before) was deposed, Zoilus governed the Bishopric, and after his disease Apolinarius.   

CAP. XXXVII.  
Of the fist holy and general council and wherefore it was summoned.  
AFter the disease of Euphraemius, Domninus was chosen Bishop of Antioch. Now therefore when Vigilius was Bishop of old Rome: Menas at the first Bishop of new Rome, whom Eutychius succeeded: Apolinarius Bishop of Alexandria, Domninus Bishop of Antioch: & 
Anno Dom. 555.  Eustochius was Bishop of jerusalem: justinianus summoned the fift council upon such an occasion as followeth. When the patrons of Origens' opinions prevailed in many places, but specially at New Laura (so did they call it) Eustochius employed his whole care and industry to the banishing of them. He made a voyage into New Laura, drove them all out of that coast, and in so doing, he seemed to put to flight the common plague and destruction of them all. They being scattered abroad into sundry countries' persuaded many to embrace their opinions. There favoured them Theodorus surnamed Ascidas, Bishop of Caesarea the head city in Cappadocia, who was continually with justinian, one that was both faithful and necessary. When this Theodorus incensed the emperors court, and palace against Eustochius making relation unto them as of an heinous and horrible matter: Eustochius sent Rufus Abbot of Theodosius Monastery and Conon Abbot of Saba, to Constantinople: both which partly for their virtue and excellency, and partly also for the bigness of their Monasteries, were counted chief and principal of the Monks which inhabited the deserts. There accompanied them also, other religious men, not much inferior unto them for worthiness. These men as their special drift called into controversy the opinions of Origen, the behaviour of Euagrius and Didymus. But Theodorus Bishop of Caesarea in Cappadocia being desirous to bring them from that argument, proposed the cause of Theodorus Bishop of Mopsovestia, Theodoritus and Ibas: neither did he this without the providence of almighty God, who disposed all the circumstances so notably, to the end every profane and wicked opinion, of whether side so ever it were, might be rooted out. First of all when the question was propounded whether it were lawful to accurse the dead or no, Eutychius then present, a man 
Eutychius.  very well seen in holy Scripture, yet none of the famous personages, or of great authority, Menas was then alive, whom he succeeded in the bishopric, and at that time he sat to answer for the Bishop of Amasia: when he perceived that the council went not a right, but rather the wrong way, he told them plainly there was nothing to be doubted in that question, neither any thing that required deliberation at all. That king josias not only executed the Idol Priests then alive, but caused also the tombs of such as were lately diseased to be digged up. These words of Eutychius being so well applied, pleased them all and satisfied them fully, justinianus also hearing of this grave censure of his, preferred him to the Bishopric of Constantinople immediately after the death of Menas. Vigilius sent his consent in writing unto the council, but came not 
Vigilius b. Rome.  thither himself. When justinianus demanded of the council what they thought of Theodorus, what they said to the things which Theodoritus had written against cyril, and to his twelve points of the faith, last of all what their opinion was of the Epistle which Ibas wrote unto Maris the Persian: when they had read many pieces of Theodorus and Theodoritus works and proved manifestly that Theodorus had been lately condemned and his name wiped clean out of the holy catalogue, or registry: when they had concluded also that heretics were to be condemned after their disease, and with general consent to accurse not only Theodorus, but also the words of Theodoritus against the twelve points of the faith, laid down by cyril, and against the true and right faith, together with the Epistle of Ibas unto Maris the Persian, they laid down their censure in such order as followeth. seeing our great God and our Saviour Christ jesus 
The sentence of the fift general council held at Constantinople.  hath spoken as it is in the parable of the Gospel etc. And a little after. We condemn and accurse not only all other heretics heretofore condemned by the four holy councils above mentioned, and by the holy Catholic Church, but also Theodorus Bishop of Mopsovestia with his wicked books, together with the ungodly works of Theodoritus, impugning partly the true faith, with the twelve points of most holy cyril concerning the faith, and partly also the holy council of Ephesus, and what other things soever the same Theodoritus hath published in defence of Theodorus and Nestorius. Moreover we condemn the wicked Epistle which Ibas written unto Maris the Persian. When they had interlaced certain other things they laid down fourteen points, or articles of the true & sincere faith. Thus have we learned that these things were handled. when bills were exhibited unto the council by Eulogius, Conon Cyrinthus and Parcratius the Monks against the doctrine of Origen Adamantius and such as embraced his errors, justinianus asked of the council what they minded to do as touching these things? He annered also unto the aforesaid, the copy of one certain bill together with the letters of Vigilius written in that behalf. Whereby we may learn how Origen endeavoured to stuff the plain and simple doctrine of the Apostles with the tars of Gentiles and Manichees, to be short when they had cried against Origen and against all them that wallowed in the like error with him, the controversy was referred unto justinianus by an Epistle, whereof some part was as followeth. Thou most Christian Emperor that retainest the virtuous mind, agreeable 
A piece of the councils Epistle unto justinianus.  with ancient nobility. And a little after. We abhor and we detest this doctrine, we acknowledge not the voices of strangers and aliens unto the Church: nay rather if there be any such found, we bind him sure with the bond of excommunication as a thief or robber and banish him the Church of God. Again after a few lines. Your majesty may soon understand all that hitherto we have decided, by the view and reading of these our acts. Unto these their letters they annexed the articles which the Patrons of Origens' errors had learned, where they revealed not only their consent, but also their dissension & manifold absurdites. Of which articles the sift contained the blasphemy of certain monks inhabiting the Monastery of New Laura, laid down in these words: Theodorus called Ascidas Bishop of Caesarea said, If the Apostles and Martyrs which now work miracles and enjoy so great an honour be not made equal with Christ at the general resurrection, what are they restored unto? sundry other blasphemies of Didymus, Euagrius and Theodorus were rehearsed by them that diligently collelected these things. Within a little while after that the council was dissolved, Eutychius bishop of Constantinople was deposed and john of Sirimis a village of Cynegia bordering upon Antioch, succeeded him in the Bishopric.   

CAP. XXXVIII.  
How justinianus falling from the right faith affirmed that the body of Christ was in every respect void of corruption.  
THe self same time justinianus treading out of the way of true doctrine and lightinge on such a path as neither the Apostles, neither the Fathers ever led him unto, fell among briars and brambles, with the which he purposed to stuff the Church of God, yet 
The heretic justinianus the emperor. Christ wept over jerusalem, he hungered he slept, he sweet blood, he died upon the Ass was there in these things no change?  brought he not his will about, for the Lord had fortified the high way with such strong hedges that murderers could not leap over, as if (according unto the prophecy) the wall had been thrown down and the hedge broken. Wherefore the same time when john surnamed Catiline was Bishop of Old Rome after the death of Vigilius, john Sirimis of Constantinople, Apolinarius of Alexandria, Anastasius after Domninus of Theopolis otherwise called Antioch and Macarius now restored unto his proper seae of jerusalem, when the council after the deprivation of Eustochius condemned Origen, Didymus and Euagrius: * justinianus wrote an edict, where he affirmed that the body of the Lord was not subject to death, or corruption, that it was void of such affections, as nature engraffed and were unblamable, that the Lord eat before his passion in such sort as he did after his resurrection, that his most holy body was nothing altered, nor changed for all the framing thereof in the matrix and for all the voluntary and natural motions, nay, not changed, no not after his resurrection, unto which opinions he purposed to compel both Priests and Bishops to subscribe. But all they made answer, that they expected Anastasius the Bishop of Antiochs' opinion, and so posted him of for the first tyme.   

CAP. XXXIX.  
Of Anastasius Archbishop of Antioch.  
ANastasius was a man of such profound skill in holy Scripture, & so wary in all his doings throughout his whole life time, that he weighed greatly of small and light matters & would in no wise be changed or altered in them, much less in matters of great weight & importance, & especially which concerned God himself. And furthermore he so governed his nature, that neither for his softness and gentleness he would easily yield unto such things as were unreasonable, neither again for his bluntness and austerity he would condescend where right and reason did so require. He gave diligent ear to the recital of grave matters, and as he flowed in speech so was he acute, and quickewitted in dissoluinge of doubts and questions. He would not once as much as vouchsafe the hearing of vain and idle matters, but as for his tongue he so bridled it, that he moderated his talk with reason, and held his peace where it so behoved him. justinianus took him in hand with all policy, as if he had been to batter a well fortified hold, persuading himself verily if he might win him, that he would easily take the whole city, yoke the true faith as it were in servitude, and last of all lead the sheep of Christ captives out of the Church. But Anastasius was of so divine a courage (for he stood upon the sure rock of the faith) that he wrote letters freely against justinianus the Emperor, proving both plainly 
The body of Christ was like unto ours in all things sin only excepted.  and wisely, that the blessed Apostles and holy Fathers confessed and delivered unto them, the body of the Lord to be subject unto death, and partaker of the unblamable affections naturally impressed in the mind. In like sort he answered the Monks of the greater and less Syria which reasoned with him as touching this matter, he confirmed the minds of all men to fight in defence of the truth, to be short, he read daily in the Church that sentence of Paul the elect vessel of God. If any preach unto you any other Gospel besides that which ye have received, 
Galat. 1.  yea if he be an Angel from heaven, let him be held for accursed. Whereunto all (few only excepted) gave their consents, and signified their endeavour, and study in defence of the faith. Moreover the said Anastasius understanding that the Emperor would banish him, wrote an exhortation unto the people of Antioch for to confirm their minds in the faith, the which partly for his fine style and flowing sentences and partly also for the infinite testimonies alleged out of holy Scripture and the history therein fitly applied, is highly to be esteemed.   

CAP. XL.  
The death of justinian.  
BUt the edict of justinian by the providence of God, which provided far better for us, was 
Anno Dom. 566.  not published. For justinian who threatened exile unto Anastasius and his clergy, was suddenly taken himself, when he had reigned thirty eight years full and eight months, and departed this life.   
The end of the fourth book of Euagrius Scholasticus.   

THE FIFT BOOK OF THE ECCLESIASTICAL HISTORY OF EVAGRIUS SCHOLASTICUS.  

CAP. I.  
The creation of justinus the second Emperor of that name, and of his life.  
IVstinianus therefore when he had set the whole world on tumults and sedition and 
justinianus went to hell as Sergius thinketh. justinus 2. was proclaimed Emperor Anno Dom. 566.  in his later days received that which was due for such lewd practices, departed into endless torment appointed for him by the just judgement of God. Instinus then, his sister's son, Precedent of the palace was invested & clad in the Imperial rob, when as none (his own friends only excepted) knew either of justinianus death, or of justinus that he was proclaimed Emperor, until that both he himself & others also celebrated in Circus the wont solemnity of the Empire. After the finishing of the spectacles when as none rose to take armour, or to rebel against him, he returned into the palace. And first of all he gave out a commandment that all the Bishops and Priests which were gathered together at Constantinople out of all countries should departed every man to his own home, there to serve God in holiness and not to alter or practise any novelty as touching the faith. That act of his is worthy of commendation, 
The sensuality and covetousness of justinus.  but as for his life and trade of living, he swam in sensuality, he wallowed in filthy pleasure, and was so greedy of other men's goods that he sold every thing for lewd gain and set benesices themselves (without any fear of God) to open sale. Moreover being entangled with two contrary vices foolhardiness and faint courage, first he commanded justinus his kinsman to come unto him, a man of great honour and estimation both for his prowess in martial affairs, and for other rare ornaments of his person, who then made his abode about the river Danubius for to withstand the people Abari, lest they cut over that water and invaded the Roman dominions. These Abari be people of Scythia called Hamaxobij inhabiting the regions beyond Caucasus. who being 
Abari a Scythian nation were driven out of their country by the turks.  driven out of their country by the turks their neighbours & diversly grieved by them came first to Bosphorus, thence forsaking the banks of Pontus Euxinus (where there dwelled many Barbarian nations, yet the cities & holds were kept of the Romans, where again there came both soldiers that were discharged of the wars & rid of attendance & also such inhabitants as the Emperors had sent thither) they went strait on their voyage & vanquished all the Barbarians afore them until they came unto the shore of Danubius, whence they sent Ambassadors unto justinian the Emperor. From thence it was that justinus was called home as it was told him for to participate the benefit of the covenants driven between him and the Emperor justinus. For when as both of them seemed to be of equal fame and the Empire like to fall unto either of them, after great reasoning & long disputation had about the Imperial sceptre they covenanted between themselves that whether 
Contention about the Empire between justinus the Uncle and justinus the Nephew.  soever of them were crowned Emperor, should make the other the second person in honour, yet in such sort, though he were second in respect of the Emperor, that he should be first in respect of all others.   

CAP. II.  
How justinus the Emperor procured the death of his cousin justinus.  
WHerefore justinus the Emperor favoured the other justinus but from teeth outward, forged heinous crimes against him by a little & a little, took from him his guard, the praetorian soldiers also & his train, commanded him to keep his house (so that he was not seen abroad) & in the end gave charge he should be conveyed to Alexandria. In which city about midnight as he lay in his bed he was murdered after a lamentable sort, and this was his recompense for the good will he bore unto the common wealth, and the notable service he did in the wars. Neither was the Emperors, or: he Empress fury and rage mitigated, before they saw with their own eyes his head taken of from his shoulders, and scornfully tumbled it with their feet.   

CAP. III.  
Of wicked Addaeus and Aetherius.  
SHortly after, justinus arraigned Aetherius and Addaeus, who were both senators, and of a long time in chiefest authority with justinian for an heinous offence which they had committed. one of them Aetherius by name confessed after examination, that he sought to poison the Emperor, and that Addaeus was of his counsel, and of his mind in all he went about. But Addaeus protested with solemn & dreadful oaths, that he knew not of it, yet both of them were beheaded. Addaeus 
Though god do wink for a while, he payeth home in the end.  as his head went to the block spoke boldly, though he were innocent as touching that crime, yet that he had deserved the punishment by the just judgement of God, who is the beholder & revenger of heinous offences. he confessed that he had dispatched Theodotus precedent of the palace by enchantments. but whether these things be true or no, I am not able to say. Nevertheless sure I am that both these were wicked persons for Addaeus burned with Sodomitical lust, and Aetherius left no mischief unpractised, he speyled both the living and the dead, in the reign of justinian under colour of the emperors house whereof he was precedent, calling for the Emperor, for the emperors house. And so an end of them.   

CAP. FOUR  
The Edict of the faith which justinus caused to be published in writing unto all Christians wheresoever.  
FUrthermore justinus wrote an edict, & sentit abroad unto the christians every where, containing 
The edict of justinus the 2. Emperor of that name, where the creed or christian faith is profoundly laid down, and strange it may seem that so vicious a man could indite so virtuous and so godly a style. john. 14. Faith chief required of christians. Of the unity and trinity. How the natures in christ are both divided and coupled.  such a form as followeth. In the name of the Lord jesus Christ our God, the emperor Caesar, Flavius justinus, faithful in Christ, meek, chief lord, bountiful, lord of Almain, lord of Gutland, lord of Germany, lord of Antium, lord of Francia, lord of the people Eruli, lord of the nation Gepaedi, pious, fortunate, glorious, victorious, triumphant, all noble, perpetual Augustus. My peace (saith the Lord Christ, who is our true God) I give unto you: my peace (saith the same Lord unto the whole world) I leave unto you: which is no otherwise to be taken, then that such as believe in him should repair unto the one, and the only Church: that they should be at unity among themselves, in the true and sincere faith of Christ, and detest from the heart root such as gainsay, or uphold the contrary opinion. The chiefest point that appertaineth unto man's salvation, is the free acknowledging, & protesting of the true faith. Wherefore as we are commanded by the Evangelists, and as the sacred creed, to wit, the doctrine of the holy fathers hath taught us, we exhort all men to embrace the one & the only church & discipline, believing in the father, & in the son, & in the holy ghost: glorifying the coessential trinity, the on godhead, to wit, nature and substance, one both in word and deed, one might, power, and authority in the three persons, in whom we were baptised, in whom we believe, and by whom we are coupled together in one. We worship the trinity in unity, and the unity in trinity, having both a division and a conjunction, so wonderful, that they can not be expressed: the unity we mean according unto substance, to wit, the godhead, the trinity according unto the proprieties that is the persons: the division we understand to be undivided, and the conjunction divided. For the divinity is one in the three persons, and the three in whom the divinity lieth, or as I may better say, which are the divinity itself, are one, God the father, God the son, God the holy ghost: because that every person is taken by himself, the mind separateth the things which are unseparable, to wit, God to be three people, which are understood to be joined together in on, as I may so term it, in identity of motion & nature. for it behoveth us to say there is one God, & acknowledge three people or proprieties, we confess moreover that the only begotten son of God, God the word was begotten of the father before all worlds, & from everlasting, not made: that for us & for our salvation he came down from heaven in the later days, & was incarnate by the holy ghost of our Lady Mary the holy & glorious mother of God, and perpetual virgin, and borne of her: that he is equal to the father, & to the holy ghost. For the blessed trinity alloweth not of any fourth person, as if God the word incarnate were so, who is one person of the trinity, one & the same our Lord jesus Christ, of one substance with the father according unto his divinity, of one substance with us according unto his humanity, patible as touching the flesh, but impatible touching the godhead we say not that God the word which wrought miracles was one & he which suffered was another: but confess that the one & the same our Lord jesus christ the word 
Christ willingly suffered death for the salvation of mankind.  of God was incarnate & truly made man, that both the miracles he wrought, & the afflictions he voluntarily endured in the flesh for our salvation, appertained unto one & the self same person. For it was no man that gave himself for us, but it was even very God the word, who was made man without alteration of the godhead, & of his own accord both suffered & died for us. wherefore in acknowledging that he is God, we say not but that he is man, & in confessing his manhood, we deny not his godhead. Again while we affirm that the one our Lord jesus Christ consisteth of both the natures, divinity & humanity, we confound not the persons in the unity. for all he was made man according unto our nature, yet is he God notwithstanding: neither because he is God after his own nature, and hath a likeness not capable of our similitude, doth he cease to be man, but continueth as God in humanity, so no less man, in the excellency of divinity. Therefore both the aforesaid is in one, and the same one, is both God and man, who is Emmanuel. Further when we grant that the same one is both perfect God and perfect man, of which two things he consisteth, we severe not the conjunction & unity of his person, but declare the difference of the natures which is not taken away for all the coupling and knitting together of them, for neither is the divine nature changed into the human, neither the human converted into the divine nature: but because both of them is better understood, and sooner appeareth in the perfect description, & order of the proper natures. Therefore say we that the confunction was made in the person. The conjunction which is in the person, showeth that God the word, to wit, one of the three persons in divinity, was coupled not to man, that was before, but in the womb of Marie, our Lady, the holy & glorious mother of God, & perpetual virgin, & framed unto himself of her in his proper person, a body of one substance with ours, subject to like affections with us (sin only excepted) and endued with a reasonable soul and understanding he had a being of himself, and was made man, and is one and the same our Lord jesus Christ of equal glory with the father & the holy ghost, And while we imagine or conceive his unspeakable copulation, we acknowledge unfeignedly that the one nature of God the word was incarnate, and took flesh endued with a reasonable & intellectual soul. Again when we think upon the difference of natures, we affirm there are two natures & yet divide them not at all, for both the natures are in him, & therefore we confess one & the same Christ, one son, one person, or one propriety of the divine essence, both God & man. wherefore as many as held contrary opinions unto this, or presently do believe otherwise, we pronounce them to be held for accursed, & judge them to be far estranged from the holy, catholic, & apostolic church of God. And seeing the true & sincere doctrine delivered unto us by the holy fathers, hath pierced our ears, and is now as it were imprinted in our breasts, we exhort you all, nay rather we beseech you, in the bowels of Christ jesus to become one fold, to be of one & the same catholic & apostolic church. for we think it no impairing of our honour for all we are clad in this purple rob, and crowned with the Imperial sceptre, to use such phrases for the concord & unity of all christian congregations, to th'end all with one voice may sound out the praise & glory of almighty God, and our saviour jesus Christ, that none henceforth contend about any question, or reason of the persons of the trinity, or of any syllable comprised therein, in so much as the syllables do lead us unto one sincere faith & opinion, & that one custom, & order in the holy, catholic, & Apostolic Church of God, hath hitherto firmly been retained without change or alteration, & is like hereafter to continue always. Although all agreed unto this Edict, & confessed the same to be no otherwise then the true faith did lead them unto: yet the members of the Church which varied in opinion, were not reconciled, because the Edict signified in plain words, that the churches from the beginning had retained one custom without change or alteration unto that time, and that there was hope they would so continue unto the end.   

CAP. V.  
Why Anastasius the godly bishop of Theopolis otherwise called Antioch was deposed.  
IVstinus moreover laid to Anastasius charge, that he lavished and consumed the holy treasure. not turning it to any necessary use, next that he had uttered of him very contumelious languages (for Anastasius being asked what made him so prodigally to waste the holy treasure, as 
An old custom to take money for byshopricks, and benefice, it is as ancient as the devil is.  report goeth, should freely answer again, lest that justinus the monster of the world should spoil them of it) and banished him the Bishopric of Antioch. Furthermore the voice goeth, that justinus was greatly displeased with Anastasius, because when he required money of him for his admission into the Bishopric, Anastasius would give him not a penny. Other crimes I am sure were laid to his charge, by such as were the emperors instruments, and could do nought else save forge and flatter.   

CAP. VI  
Of Gregorius who succeeded Anastasius in the see of Antioch.  
GRegorius after the deprivation of Anastasius, was preferred to the holy Bishopric of Antioch, a man of great fame for his gift in poetry. He led a monastical life of a child, behaved himself therein so uprightly, and so stoutly, that he was no sooner come to man's estate, but he attained unto the highest and most perfect degree, and was made governor of the monastery in Constantinople, where he led a poor and an austere life. After that again by the commandment of justinus, he was appointed chief of the monastery in mount Sina, where he stood in great peril, by reason the Barbarians Scenetae, a nation of Arabia besieged that place. And when as by his means peace was there concluded, he was called from thence to be a Bishop. He was a man that excelled and passed others, both for wisdom and virtue, what thing so ever he took in hand, that would he do with great diligence, and as no fear could dismay him, so could no other means allure him to contrary his own saying, no not the threats & authority of the higher power▪ furthermore he was wont to distribute such large sums of money (his liberality, & bountifulness extended unto every man) that whither so ever he went, a marvelous great multitude besides his ordinary train followed after him, & they that either heard or saw, he would go to any place, came flocking after. this one thing again may be added as a second ornament unto his dignity & calling, that the people were oftentimes very desirous of themselves, either to behold his goodly person, or to hear the notable grace he had of utterance and pronunciation, he was of all others the man that soon could bring men in love with him, reasoned they with him of what matter so ever they would, he had an amiable & a gracious face, his talk very gentle & pleasant. And as he was quick witted to perceive any matter, were it never so profound, so passed he in wise counsel & grave judgement, belonged it either to himself or to others. And thereof it came to pass that he compassed so many noble acts, he was the man that would post over no business unto the next day. he made not only the emperors of Rome, but also the king's of Persia to have him in great admiration because he knew how to use all men, as both necessity constrained, & occasion which he never omitted did require. every his rare & singular acts can testify this which I say to be no less than true. He was very severe & sometimes angry, again somewhat, nay very gentle and meek, that the witty saying of Gregory the divine was lively expressed in him, to wit, the severity was so tempered with shamefastness that nothing could take hurt by reason of either of them, but both, because both were jointly linked together, purchased great commendation.   

CAP. VII.  
How the nation called Persarmeni being persecuted of the Persians for their faith in Christ, yielded themselves unto the Empire of Rome.  
IN the first year that Gregory was bishop, the nation inhabiting the greater Armenia, of old so called, but afterwards Persarmenia, which sometime was under the Romans, & delivered by Philip the successor of Gordianus unto Sapor, & as Armenia the less was subject unto the Empire of Rome, so all the rest was held of the Persians, the nation I say inhabiting Armenia the great, professing the christian faith, were grievously afflicted by the Persians', & specially for their religion & conscience. Wherefore they sent Ambassadors secretly unto justinus, requesting they might become subjects unto the Empire of Rome, that thenceforth they might freely serve God without let or hindrance. When justinus had entertained & accepted of the embassy, when certain articles were explicated in the letters he sent back unto them, & when the league was solemnly concluded, that Armenians slew their own princes, yielded themselves with all they had unto the Empire of 
No Christians may murder then prince, what religion to ever he be of, if he be godly, God loveth his people, if wicked let them take him as a scourge, yet for then king.  Rome. Not only they, but the bordering country inhabited partly of that nation, and partly of foreigners (whose captain was Vardan, one both for his noble parentage, and prowess in martial affairs, was honoured of them for their prince) offered their service and loyalty unto the Imperial sceptre. When Chosroes king of Persia charged the Emperor with these injurious dealings, justinus put him of with this answer, saying: that the date of the league was expired, and the days out, that it was not for the professors of the Christian faith, to leave succourless such Christians as fled unto them for aid in time of wars, but to relieve and cherish them. For all that justinus gave Chosroes this answer, yet made he no preparation for battle, but wallowed himself in his wont sensuality, and preferred pleasure before all.   

CAP. VIII.  
Of captain Martianus and the siege of Nisibis.  
IN the mean while he sent captain Martianus his kinsman into the East, not furnishing him with soldiers and armour, and other necessary provision to give the enemy battle: so that he came into Mesopotamia, not without plain danger and wreck to the state, having with him a few naked soldiers, of which number some were tributary dichers and carters. He gave certain Persians a very slender battle (God wots) about Nisibis, while as yet the other Persians were not in armour, and by chance getting the upper hand, he besieged the city. But the Persians thought good not to shut their gates at all, they reviled very contumeliously the Roman host, they made no account of them, as if they had there been set to keep sheep. For all this there were many strange monsters seen about that time, which prognosticated the calamities that were shortly to ensue, and among others a calf newly calved, was seen to have two heads, yet but one neck.   

CAP. IX.  
How Chosroes when he had sent captain Adaarmanes against the Romans who vexed them above all measure, went himself to Nisibis.  
CHosroes being now furnished to battle, brought Adaarmanes on his way as far as the other side of Euphrates, which was with in his own dominions, sent him with an army into the marches of the Empire of Rome, and commanded him to break into the town Circesium, Circesium is a town very conunodious for the Romans, situated in the furthest parts of the Roman dominions, not only fortified with strong walls, raised up to a marvelous great height, but also environed with two rivers, Euphrates and Aboras, and become by reason of them as it were an Isle. Then he himself went with his power over the river Tigris, & got him strait to Nisibis. But the Romans of a long time understood not of these voyages, and justinus was made a fool. For he believed a flimflame report that was blazed abroad, how Chosroes was either dead, or at the point of death. They say again that he was sore displeased, because the siege of Nisibis was lingered, and that he sent certain men for to egg Martianus forwards, and with all speed to bring him the keys of the city. When their affairs took no prosperous success, but justinus bore away great shame and reproach, because he would seem to attempt that which was unpossible for him to do, that is to besiege so great and so wide a city, specially with so simple an army: first of all Gregory Bishop of Antioch, was certified of the whole. For the Bishop of Nisibis was his dear friend, and liberally rewarded of him, and therefore being very sorry that the Christians sustained such losses, and such vexations of the Persians, being also desirous that the city whereof he was Bishop, were part of the Roman dominions, signified unto him all that was done about Nisibus, without the bounds of the Empire of Rome. Gregorius wrote immediately of these tidings unto justinus, and told him with all speed how Chosroes invaded the countries. But he wallowing still in the filth of his wont voluptuousness, neither gave ear unto Gregory's letters, neither believed them, thought that only to be true, which his own sick brain had conceived. For he imitated the manner of intemperate and riotous persons, who as they are lither and reckless, so they build toe much upon prosperous success and fortune, and if any thing happen contrary to their mind, they will in no wise be brought to believe it for true. Wherefore he wrote back again unto Gregory, rejecting his letters for false reports. if they were true, that the Persians should not win the city and raise the siege before his power came, or if they won it before, they should be met withal ere they left the country. Afterwards he sent Acacius a proud man, of a disdainful condition unto Martianus, with this commandment, that if Martianus had before put one foot in the City and recoiled back, he should put him beside his honour and dignity. The which he did in all the haste to the great hurt of the common weal, and all for to satisfy the Emperors will. For he went into the Roman camp and took Martianus being out of the Empire, and deprived him of all martial dignity, unknowing unto the army. The captains of the bands & Centurions after their watch was ended, understanding that their captain was put out of office, shook of their armour, stole away privily, scattered themselves here and there in their flight, and left the siege to the great laughter of all men. Adaarmanes therefore who had a mighty army of the Persians and Barbarians called Scenetae passing by Circesium, destroyed all the Roman Countries before him with fire, sword, and every other sort of lamentable invasion, showed no mercy at all, neither in word, neither in deed. He took castles & many villages, and no man which stood him, first, because the Roman host wanted a head or captain: next for that Chosroes had beset all the soldiers about Daras, and therefore the country was overrun and destroyed freely without fear at all. furthermore Chosroes invaded Antioch by his soldiers only, for he himself was absent, who lost their labour and were driven back thence, yea when as very few remained in the City, when as also the bishop fled away, and conveyed with him the holy treasure of the Church, because that the greater part of the wall lay on the ground, and the people as it falleth out at such times was up all on rebellion, and when they were gone, the City was left desolate, neither was there any one that devised engines to repel the violence of the adversary, or that was disposed to resist the enemy any kind of way.   

CAP. X.  
The winning of Apamia and Daras.  
AFter that the assault of Adaarmanes took no prosperous success at Antioch, and the City Heraclea, afterwards called Gagalica, was by him set on fire, he made his voyage strait into Apamia, the which Seleucus that son of Nicanor builded, a city sometime flourishing, yet by long tract of time fallen to great decay and ruin. And when he had required the city with certain covenants concluded between them, it booted not for the citizens to resist, their walls were so old that they fell to the ground, he burned the city, bereaved them of all their substance, destroyed all, contrary unto the covenants drawn between them, subdued not only the city but the country about, went his way & took with him not only the bishop, but also the lieutenant of the city. Again in his journey homewards he wrought great mischief without let or resistance, a few soldiers only excepted, whom justinus had sent thither, whose captain was Magnus, master sometime of the exchange at Constantinople, and afterwards by the commandment of justinus, put in trust with one of the Emperor's palaces, the which soldiers were so discomfited, that they fled away & were almost taken. These things being brought to this pass, Adaarmanes returned unto Chosroes, who as yet had not taken the city which he besieged. As they joined powers together, their army became very strong, the soldiers were animated, and last of all, the enemy terrified and altogether dismayed. He found the city trenched about, with a great contremure raised nigh the walls, all warlike engines prepared for the winning of the city, as the great hollow catapelts, which shoot the darts from a 
καταπέλται λιθοβόλοι  fit, commonly called brakes or slings. Chosroes with these helps won the city by force in the winter season, when as john the Mayor of the town took no thought at all how he might repel the violence of the enemy, nay rather he betrayed the city, for both is reported. Chosroes had besieged the city above five months, and in all that while there was not one that withstood him, last of all, 
The winning of Daras.  when he had ransacked the city of all that was in it, and slain many after a lamentable sort, and taken many also alive, he fortified the city lying very commodiously both for him and his subjects, and so returned home.   

CAP. XI.  
justinus the Emperor fell into frenzy, and Tiberius took the government of the whole Empire.  
I Vstinus understanding that his dominions were invaded in such sort as we have declared before by reason of his over much insolency and pride, banished wit, removed reason out of her seat, took his infortunate success far more grievous than the common course of nature could bear, and fell into frenzy and madness, so that he had no sense or understanding of any thing that was done. Wherefore Tiberius a Thracian borne, one that was of chiefest authority and estimation with justinus, took in hand the government of the Empire. This man had lately been sent by justinus, with great power to give battle unto the people Abari: Who when as his soldiers could not find in their hearts to behold the Barbarians in the face, had without all peradventure been taken, had not the divine providence of God beyond all man's expectation saved and restored him alive into the Roman dominions: for by following the rash and heady advisement of justinus, he together with the whole common weal of Rome, was in great danger of utter foil, and of losing unto the Barbarians, the great renown of the Roman Empire.   

CAP. XII.  
How Traianus went in embassy unto Chosroes king of Persia, and concluded a league between the Romans and the Persians.  
Wherefore speedy counsel was taken, such as was meet and convenient for the Roman affairs, to the end that which they had lost with rashness, might be recovered with reason and sobriety. they sent unto Chosroes king of Persia, Traianus a man of great renown, by office a Senator, of great honour and estimation with all men, partly for his hoar hear, and partly also for his great wisdom, his Embassy was not in the person of the Emperor, or in the name of the Roman common weal, but only a message from Sophia the Empress. For she wrote letters unto Chosroes, where she lamented the woeful plight her husband stood in, and the lamentable state of the common weal wanting a head, that it stood not with his honour to triumph over a silly widow, to insult over an Emperor that was sick and dedred, and to invade a common weal that was destitute of aid and secure. That he of old being diseased had not only the like humanity showed unto him, but also of the best Physicians sent unto him from the Empire of Rome, which might ease him of his grief. Chosroes being persuaded with these circumstances, although he had determined immediately to overrun the Roman dominions, yet confirmed he a league for three years space concerning the East countries, and decreed withal that Armenia should enjoy the like benefit, that no battle should be fought there, and that none throughout the East countries should be molested at all. While the affairs of the East stood in this sort, Sermium was taken of the Barbarians, a City of old inhabited of the people Gepaedi, and afterwards by them delivered unto justinus.   

CAP. XIII.  
Of Tiberius who was made fellow Emperor, and his disposition.  
IN the mean while justinus through the counsel of Sophia the Empress, proclaimed Tiberius, Caesar, and uttered such lamentable words at his coronation, as no history either ancient or otherwise howsoever hath recorded unto this day, God no doubt of his mercy granting unto him so much time & space as might suffice him both to confess his own sins, & also to pronounce such things as were for the profit and commodity of the common wealth. For when john the Bishop together with his company, the princes and magistrates, last of all the praetorian soldiers were assembled in the open hall, where of old such solemnities were usually celebrated: justinus clad Tiberius in the Imperial rob, and compassed him with the soldiers cloak, saying aloud as followeth. Let not the glory of this garment lead thee into error, neither be thou deceived 
justinus the emperor, being fallen into frenzy and madness, counseleth saileth Tiberius his successor slour in these words.  with the glorious show of such things as are subject unto the senses, wherewith I myself now (alas) being snared, have brought myself foolishly into these grievous torments. Wherefore in governing the Empire with great moderation and mildness of spirit, redress what is amiss, and correct what I have lewdly committed. And pointing at the Magistrates with the finger: Thou must in no wise (saith he) be ruled by these men, for these be they which brought me into this lamentable plight, and the misery thou seest me in. These with other sorrowful words he uttered with many sobs and sighs, which made all that were present wonderful pensive, and the tears to trickle down their cheeks. This Tiberius was a goodly tall man and well set, one that excelled in the opinion of all men for comely proportion, so that he passed not only kings and Emperors, but also all other sorts of men. And first of all as touching the manner of his person, it became very well the majesty of the Imperial sceptre, and as for his mind it was adorned with modesty, gentleness, and courtesy. His gracious favour was such that it alured all men at the first sight to love him. He supposed that to be riches which sufficed every man, to give not only for necessity, but also for plenty and abundance. For he was of the opinion, that not they only were to receive benefits which wanted, but that it became the Emperor of Rome to be bountiful, and liberally to give. He took that gold to be counterfeit, which was gathered with 
If Tiberius were now alive, to execute for such counterfeit coin, no doubt he would hang a great many, and perhaps a few lawyer's.  the tears of the commonalty. He was so moved with these circumstances that he forgave unto them that were tributaries unto the Empire one whole years tribute. Again, such manors and fermes as Adaarmanes had in manner brought to decay, by ceasing them at grievous tribute, he restored unto their former liberty, and not only considered their loss, but recompensed them over beside. He forgave the miurious exactions and pensions for the which other emperors accustomed to deliver, and in manner to sell their subjects to be abused of the magistrates at their pleasure, and made a law there should no such thing afterwards be committed.   

CAP. XIIII.  
Tiberius' the Emperor sent justinianus with a great army against Chosroes, and drove him out of the Roman dominions.  
THe aforesaid Tiberius having set in order, as right and reason did require, such sums of money as his predecessor had both wickedly and injuriously appointed to be gathered, made ready for battle, gathered together a great army of valiant soldiers and noble persons beyond the Alps about Rhine, & on this side of the Alps, of the nation called Messagetae, with other Scythian nations, out of Paeonia, Mysia, Illyria and Isauria, so that he had well nigh a hundred and fifty * troops of chosen horsemen ready and well appointed, by means whereof he 
* ἴλη, in Latin turma, a troop, as Varro thinketh, quasi terdena thirty, their captain is called decurio, sometake the troop to be 32. horsemen, some other 64. horsemen.  gave the utter foil unto Chosroes, who immediately after the winning of Daras, had in the summer time overrun Armenia, and thence marched forwards towards Caesarea, the head City of Cappadocia. This Chosroes behaved himself so insolently towards the Empire of Rome, that when the Emperor sent Legates unto him, he would not once vouchsafe to give them the hearing, but very disdainfully bade them follow him to Caesarea, and that there he would sit and hear what they had to say. When he saw the Roman host (whose captain was justinianus the brother of justinus, that was piteously murdered at Alexandria) all in armour coming of the contrary to meet him, the trumpets sown to battle, the armies ready to join together, the clamour of the soldiers piercing the clouds in the sky, orderly placed in the front in battle array, foaming out with great fury present death. Last of all, when he espied so great and so goodly a troop of horsemen, as none of the Emperors before ever thought of, he was greatly astonished, and by reason it so fell out unlooked for and upon a sudden, he sighed heavily and would not give the first onset. As he deferred the battle, lingered still, spent time idly, and craftily went about to deceive them, Curs a Scythian, Captain of the right wing of the battle set upon him, 
Curs a Scythian.  and when the Persians could not withstand his violence, but quite forsook the front of the host, Curs made a great slaughter of the enemies. Last of all he pursued the soldiers at their backs, where the artillery and preparation of Chosroes, and of his whole army lay. He took all the king's treasure and jewels, all his ordinance for war, yea when Chosroes both saw and suffered it, thinking that to be far better, than that Curs should set on him. Curs with his soldiers got great spoil and sums of money, and took away their beasts loaded with farthels and packs, where also the fire lay which Chosroes king of Persia worshipped for his God, thus having 
A wise God, that could be taken in wars.  foiled the Persian army, and sounding a hymn to the praise of God, he returned in the Evening about candlelight unto his company, who by that time had left the array they were set in. Chosroes in all this while stirred not, neither as yet was the battle begun, but only light skirmishes, one while of this side, an other while of that side, as the manner is. Chosroes set a mighty beacon on fire in the night, and purposed then to give the enemy battle: the Romans having two armies: he set about midnight on that host which lay in camp of the Northside, they being suddenly taken and unprovided, recoiled and gave back, he went forwards, took Melitina a City not far of, that was destitute of a garrison and Citizens to repel his violence, set all on fire, and sought to cut over the river Euphrates. When the Roman armies joined together & pursued after him, he fearing himself, got up on an Olyphant, and passed over Euphrates, but the greater part of his army in swimming and conveying themselves over, were drowned in the depth of the water. He understanding of this misfortune, got him away with all speed. Wherefore Chosroes in the end being thus plagued and recompensed for his insolency and disdain towards the Romans, returned into the East with as many as were left him alive. There the league was of force, that none should assault him. justinianus after all, overrun the marches of the Persian dominions, continued there all winter long, without let or annoyance. About the eight ●alendss of julie he returned back without the loss of any one part of his host, and spent all summer with prosperous success and joy of Martial prowess about the bounds where the Roman and Persian dominions do part a sunder.   

CAP. XV.  
How Chosroes after great sorrow that he was foiled in battle, died, and bequeathed the kingdom of Persia to his son Hormisda.  
CHosroes being on every side beset with misery, all dismayed and discouraged, languishing for sorrow, and pining away for care and pensiveness, & as it were swallowed up in the gulfs of his deep sighs and heavy sobs, died after a lamentable sort: leaving behind him a law, the which he made that the king of Persia should never from that day out take armour against the Romans, as an everlasting memorial of his flight and utter foil. After his disease, his son 
Hormisda king of Persia.  Hormisda was crowned with the royal sceptre, of whom I will presently say no more, for the Ecclesiastical affairs do call me away, and look that now I should thitherwards direct my pen.   

CAP. XVI.  
Of the chief Bishops, which flourished about that time.  
WHen john, otherwise named Catiline, departed this life, Bonosus became Bishope of 
This Bonosus, is of other writers called Benedictus.  Rome, whom an other john succeeded, and after him Pelagius. In the seae of Constantinople, after john came Eutychius, who had been Bishop there before. The Citizens of Alexandria after the death of Apolinarius, had john to their Bishop, whom Eulogius succeeded. The Bishopric of jerusalem, when Macarus had finished his mortal race, was governed by john, who sometime led a very poor and austere life in the monastery of the vigilant Monks, during whose time the Church continued at one stay, without change or alteration.   

CAP. XVII.  
Of the earthquake at Antioch, in the reign of Tiberius.  
IN the third year of Tiberius Caesar's reign, there rose about noon day so great an earthquake 
Anno Dom. 580.  at Antioch and Daphne adjoining thereunto, that all Daphne, with the force & violence thereof fell to the ground, and many both public and private buildings within the City of Antioch, were unjointed and broken asunder, yet not so much that they fell to the ground, there happened both at Antioch and at Constantinople, other calamities which require a long discourse, and vexed out of measure either of the Cities with great tumults and sedition, yet as they rose upon a godly zeal, so ended they very strangely. But of them afterwards.   

CAP. XVIII.  
Of the tumults at Antioch and at Constantinople, about wicked Anatolius.  
ANatolius, one sometime that was but a light and a comen fellow, yet afterwards crept through wiles, I wots not how, to be a Magistrate and to bear office in the comen weal. He lived at Antioch, where with great diligence he went about such affairs as he had in hand, there he grew into great familiarity with Gregory Bishop of that city, and had oft recourse unto him, partly to confer about his business, and partly by frequenting thither, to purchase unto himself greater authority and estimation. It fell out that this Anatolius was found to have sacrificed 
Anatolius an Ethnic. The Picture of Marie was not wor worshipped of any Christian, but of Anatolius the infidel It is worthy of memory saith evagrius to see a dumb creature refuse the worship dew unto God.  to Idols, and being examined, he was manifestly proved a wicked man, an Enchanter and entangled with divers other enormities. Yet this magistrate together with his companions (for he had others that held with him, and convinced of Idolatricall sacrifice) had almost escaped without punishment, had not the people made an insurrection, and set all on tumults, that the hearing and examination of their impiety would by that means have been quite omitted. Moreover, they exclaimed at Gregory the Bishop, and said openly that he was altogether of Anatolius counsel. for the cursed devil, disquieter of mankind, persuaded many of the citizens to accompany Anatolius in his abominable sacrifice. Hereupon it rose that Gregory was in great suspicion, that the people were so earnestly bend against him, and hereupon he was so vehemently suspected, that the Emperor Tiberius himself laboured to sift out the truth of Anatolius own mouth. Wherefore he gave out his commandment, that both Anatolius and his company should with all speed be brought to Constantinople. Anatolius hearing of this, ran unto the picture of Marry the mother of God that hung a fit in the prison by a cord, set his hands behind him, made supplication & prayed 
Here you may see that Anatolius an enchanter and sacrificer to Idols, prayed to pi●●●●eses which God detested.  unto it. the image detested him as a wicked person and one that God abhorred, and turned itself from him, a spectacle very strange, & worthy of everlasting memory. the jailer and keeper's with the soldiers of the garrison saw it and reported it to others. The holy virgin appeared unto divers of the faithful, and set them against wicked Anatolius, saying that he had reviled her son. Anatolius being brought to Constantinople, and there chastised very extremely, he could not charge that bishop with any thing, but together with his company, was an occasion that the city was on far greater sedition & uproar for when some of these idolatrical sacrificers were condemned not to die, but to perpetual banishment: the people of a godly zeal boiled with anger, and would not suffer them to be banished, but took them in a fisherbote where they were set, and with uniform consent of all the people they were burned quick. they cried out also against the Emperor and Eutychius their bishop, as traitors to the faith. for without doubt they had dispatched both Eutychius & such as were in commission to arraine Anatolius with his company (they sought them out in every place, and beset them on every side) had not the providence of God which preserveth his people, taken them out of their enemy's claws, and appeased by a little and a little, the rage of so furious a multitude. So 
The execution of Anatolius, that sacrificed to Idols.  it came to pass that they committed no horrible act: that Anatolius was first thrown to the ravenous beasts in compass of the theatre, of them to be torn in pieces, next hanged on the gallows. neither ended he his life with those punishments, but the wolves came, pulled his carcase to the earth (which was never seen before) and cruelly rend it in quarters with great ravening. there was a Christian that said before these things came to pass, that in his sleep he saw the people pronounce the sentence against Anatolius. And again, a noble man precedent of the emperors palace, one that made great friends for Anatolius, said he saw Marie the mother of God, and that she spoke unto him in this sort: how long dost thou take part with Anatolius, who dealt contumeliously, not only with me but with my son also? but this much of these things in this sort.   

CAP. XIX.  
Of Mauricius the valiant Captain, and his virtues.  
Tiberius' being clad with the Imperial rob, after the disease of justinus, deposed justinianus of his dignity, because his later enterprises against the Barbarians, took not such prosperous success as afore time, and appointed Mauricius Captain of the Eastern power, who by birth and by name was of old Rome, yet because of his ancestors and parents, he took Arabissus a City of Cappadocia for his country. He was a politic and a wise man, 
The virtues of Mauricius.  very diligent and careful in all his affairs, of a firm and a constant mind, of good government in life and conversation, and well disposed. He so bridled fleshly desires, and feeding of the paunch, that he abstained not only from necessaries and such things as might easily be gotten, but also from other things whatsoever provoked to intemperate lust and sensuality. He would not give the common sort of men the hearing, neither hearkened he to every man's tale. for he knew that the one bred contempt, & the other brought nothing but flattery. He would very seldom grant his presence unto any, yea and that toe, when he were earnestly besought unto, he stopped his ears from hearing of idle talk, not which wax (as the Poet counseleth) but which wisdom and reason, which was unto him in steed of a key, both to open and to shut them as time and occasion did require. Ignorance the mother of boldness (for none is more bold than blind bayard) and faint courage her next neighbour, be so banished from him, that he thought verily in rashness there was peril, and in pausing great security. for wisdom and fortitude which were resiant in his breast, so ruled his affairs as time and occasion required, without giving appetites the bridle, that measure and moderation both set them up, and pulled them down. but of this more at large hereafter. Rule and government do most commonly declare how excellent a man is, his nature and condition, Magistracy openeth what man is: for when life hath liberty and power to do what her list, then revealeth 
A man in office is sun espied.  she the secret closets of her mind, and sets them wide open to the face of the whole world. This Mauricius waging battle in foreign countries, took both cities and castles that lay most commodious for the Persians, and carried thence so great a pray, that he filled with the captives he had brought with him, Isles, towns and countries, that lay of a long time desolate and not inhabited: the land also that was unmanured, he caused to be tilled and made arable soil: of these men he had to serve his turn great armies, which both valiantly and courageously fought against other nations, and last of all he stored every family of servants, for then there were captives great store, and cheap enough.   

CAP. XX.  
Mauricius foiled both Chosroes and Adaarmanes, which led the Persian armies.  
furthermore, the same Mauricius waged battle with the head and chiefest of all Persia, namely, Tamochosroes and Adaarmanes, which led great armies to the field. but after what sort, when, and how prosperously his enterprises went forwards, either we give other men leave to commit them to letters, or peradventure we ourselves (seeing that in this present volume we have promised to discourse of other matters) will entreat of them in an other several work. yet thus much will I now say, that Tamochosroes was overthrown in the front of the host, not with the fortitude of the Roman army, but with the only piety of the Captain, and his faith in God: that Adaarmanes was foiled with plain force of arms, and after great loss of his power put to flight, yea and that not only when Alamundarus captain of the Barbarian nation, called Scenetae, betrayed Mauricius, in that he would not come over the river Euphrates, and aid him against Scenetae, which fought against him (these Scenetae are so swift on horseback, that they can hardly be taken, yea though their passage be stopped, but when it stands them upon, they far outrun the enemy) but also when Theodorichus Captain of the Scythians durst not tarry within their reach, but showed them immediately a fair pair of heels together with his soldiers.   

CAP. XXI.  
Of the signs prognosticating the reign of Mauricius.  
THere were signs which went before, and foreshowed that Mauricius should be crowned Emperor. As he offered frankincense very late in the night, within the chancel of S. Mary's Church, which the people of Antioch do call the temple of justinian, the curtain or canopy was all set on fire, and therewith he fell into such a dump, that he feared the vision exceedingly. Gregory Bishop of that City standing by, said that without all peradventure the vision was sent from above, and foreshowed the brightness of glory, and the great renown that was to befall him. Christ moreover appeared towards the East, seeking vengeance on the enemies. In that vision also was the reign of Mauricius plainly prognosticated. for of whom (I pray you) sought he that, unless it were of the Emperor, and of such a man as served him in holiness? As I searched out the truth and certainty of these things, his parents told me other things worthy of memory and the knowledge of the posterity in time to come. His father 
The dream of Mauricius father.  remembered that what time Mauricius was conceived, he saw in his sleep a mighty Vine to burgeine out of his chamber, and that there hung thereon infinite clusters of ripe grapes. His mother told, that when she was delivered, the earth breathed up of herself a redolent savour, that was strange, and varied itself by turns. Also that a grisly ghost, commonly called a Goblin or a Hag, tumbled the infant from place to place, as though he would devour him, 
ἔμπουσα, that is, a Goblin.  yet had no power to hurt him. simeon likewise that dwelled in a pillar not far from Antioch, a man of great wisdom and experience, sufficiently adorned with all divine gifts, gave forth many tokens both in word and deed, which plainly declared that Mauricius would be crowned Emperor, concerning which simeon, if ought seem expedient to be written, the next book shall perform it.   

CAP. XXII.  
The coronation of Mauricius and Augusta.  
WHen Tiberius was ready to yield up the ghost, and now come unto deaths door, he 
Mauricius was crowned Emperor, Anno Dom. 583.  gave unto Mauricius, who then was proclaimed Emperor, his daughter Augusta in marriage, & the Empire for dowry: who for all that his life during the term of his reign was prolonged but for a short space, yet because of his noble acts (which conveniently may not presently be committed to writing) he left unto the common weal both an immortal memory of his name, and a passing inheritance, to wit, Mauricius whom he proclaimed Emperor, neither only this, but he gave them also his own title, for he called Mauricius, Tiberius, and Augusta, Constantina. but what famous acts they did, the next book God willing shall declare.   

CAP. XXIII.  
A supputation of the times, from justinus the second Emperor of that name, unto Mauricius.  
TO the end we may diligently note the succesunon of the times, we have to learn that justinus 
From the bvilding of Rome and the kingdom of Romulus, unto the reign of Mauricius, there are 1148. years. evagr. lib. 3. cap. 29.  the younger reigned by himself alone twelve years, ten months and odd days: together with Tiberius, three years and eleven months, so that his whole reign comes to sixteen years, nine months and odd days. Tiberius was Emperor by himself alone four years, with justinus three years and eleven months, so that if we number the years from Romulus unto the reign of Mauricius, they will appear just according unto the supputation which went before, and this present rehearsal.   

CAP. XXIIII.  
A recital of such as continued their histories one after an other from the beginning unto his time.  
AS touching the order and continuance of times agreeable unto the Ecclesiastical history, it is come to pass by the goodness of God, that we have it at this day compendiously delivered unto us by the works of such famous historiographers as have written the said history unto the posterity following. for Eusebius Pamphilus hath written from the birth 
Eusebius. Socrates. Theodoret. Sozomenus. Euagrius.  of Christ unto the reign of Constantinus Magnus: Socrates, Theodoret, and Sozomenus have continued the times from Constantine unto Theodosius junior, of which Emperors doings, this work also of ours hath somewhat discoursed. As for the divine and profane histories from the beginning of the world unto this day, they are orderly continued by painful writers. And first of all Moses began to write (as it is declared of them which compiled these things together) 
Moses.  of the things that were done from the creation of the world, even as he had truly learned of God in mount Sina. Again others followed him, showed the ready way to attain unto our religion, 
Esdras and the Prophets josephus.  and committed to writing, the acts done since his time. Moreover josephus wrote a very large story, full of every kind of good matter. What fabulous things so ever are reported to have been done either by the Grecians or Barbarians of old time, who either were at civil wars within themselves, or waged battle with foreign enemies, or if any other thing can be remembered 
Characes. Theopompus. Ephorus. Dionysius Halicarnassaeus. Polybius. Appianus.  since the first mould of man was cast, all I say beside sundry other writers is laid down by Characes, Theopompus and Ephorus. As for the Roman history, comprising in manner the arts of the whole world, or if any other thing fell out by reason of their civil discord, or of quarrels risen between them and foreign nations, it is exquisitely handled by Dionysius Halicarnassaeus, who began his story from the time of the people called Aborigines, and continued it unto the reign of Pyrrhus king of Epitus. from thence unto the overthrow of Carthage, Polybius Megapolitanus hath excellently discoursed, all which treatises though occasioned at divers and sundry times, Appianus with grave judgement hath contrived into order and compacted together, adding thereunto of his own, such things as were worthy of memory after their days unto his time. Diodorus Siculus 
Diodorus Siculus. Dion Cassius. Herodian. Nicostratus.  wrote unto the time of julius Caesar, Dion Cassius likewise continued his story unto the reign of Antoninus of Emesa, the like matter and order hath Herodian in manner followed, ending with the death of Maximus. Nicostratus also a Rhetorician of Trapezus, began with the reign of Philip, the successor of Gordianus, and wrote unto Odaenatus of Palmyra, and the ignominious expedition of Valerianus against the Persians. Of the same things entreated Dexippus at large, beginning with 
Dexippus.  the reign of the Macedonians, and ending with the empery of Claudius, the successor of Galienus, the said author laid down the wars of the Carpians, and of other Barbarians in Hellada, Thracia and jonia. Eusebius continued his story from Octavianus the Emperors reign, unto 
Eusebius. Arianus. Asinius.  the time of trajan, Marcus, and the death of Carus. Arianus and Asinius Quadratus, wrote somewhat also of those times. The times following, reaching unto the reign of Arcadius and Honorius the Emperors, Zosimus hath prosecuted, and of the things which happened since their 
Zosimus. Priscus Rhetor. Eustathius Epiph.  times, Priscus Rhetor with others hath discoursed. All which histories Eustathius of Epiphania, hath briefly run over, but very excellently, and divided the whole into two volumes: The first containeth the Acts from the beginning of the world unto the destruction of Troy, and the Palace of Priamus, the second continueth the story from that time unto the twelve year of Anastasius the emperors reign. There began Procopius Rhetor, and ended with the days of 
Procopius Rhetor. Agathius. john.  justinian. What happened since unto these our days, although Agathius Rhetor, and john both my fellow Citizen and kinsman, have orderly written of, unto the time when Chosroes the younger both fled unto the Romans, and also was restored unto his kingdom by Mauricius, (who went not therein faintly to work, but courageously as it became an Emperor, and brought Chosroes into his kingdom with great treasure and armed soldiers) yet have they not as yet published their histories. Of whom hereafter by the grace of God we mind to speak as occasion shall serve.   
The end of the fift book of Euagrius Scholasticus.   

THE sixth BOOK OF THE ECCLESIASTICAL HISTORY OF EVAGRIUS SCHOLASTICUS.  

CAP. 1.  
The solemn marriage of Mauricius and Augusta.  
MAuricius being crowned Emperor, first of all made preparation for the solemnity of his marriage: next celebrated such rites as became the Imperial sceptre, and coupled unto him in marriage Augusta, otherwise called Constantina, with great pomp and royalty: last of all made sumptuous feasts & costly banquets, with great glory and renown. Theosebia and the empress came to this solenme marriage with 
Sophia the life of Tiberius.  a portly train and rich presents. The one brought with her not only the father and the mother of Mauricius (which was never seen to have happened to any Emperor before) for to honour the marriage with their comely horenesse and reverend wrinkles, but also his brethren of goodly stature & proportion to set forth that royal solemnity: the other presented a garment all cloth of gold, garnished with purple and pearls of India, she brought also crowns covered with gold and precious stones of divers sorts and sundry colours, together with all the nobility, as well such as were renowned for Martial prowess, as they that were made of, for their honourable order of the haul and palace. all they bore in their hands burning torches, stood very majestically in the sight of all men, upholding the glory of that gorgeous spectacle, so that there was never seen among men a more excellent, & a more royal show. Plutarch Chaeroneus (saith Damophilus a Roman historiographer) said very well, that the puissance & prosperous success, the favour & fortune of Rome joined hands together, but I had rather say, that true piety & felicity so met together in Mauricius alone, that true piety forced felicity to be present, & would in no wise suffer her to be foiled & overthrown. These things being finished, Mauricius covered not only his head with the crown, & clad not only his body in purple, but also his mind with precious ornaments. for in manner he alone of all the Emperors fell a governing of his own person, and so became an Emperor in deed: first he drove from his mind the popular state of affections, next placing the order of his peers and nobility in the seat of reason, he made himself a lively pattern of virtue for his subjects to imitate and follow after. Neither do I report this of him to th'end I might soothe him with fair words and flattery (to what purpose I beseech you should I do so, seeing he knoweth not of the things which I do write) but because the gifts which God hath so bountifully bestowed upon him, and the affairs which at sundry times enjoyed such prosperous successes, do manifestly prove it to be most true. All which will we, nill we, we must confess and acknowledge to be the goodness of God.   

CAP. II.  
Of Alamundarus the Saracen and his son Naamanes.  
THis Emperor besides all other men, was careful over such as had been attainted of high treason, that none of them should be executed, and therefore he beheaded not Alamundarus captain of the Scenetae in Arabia, who (as I mentioned before) had betrayed him, but was driven out of one only Isle with his wife and certain children, and banished for punishment into Sicilia. And moreover Naamanes his son, who wrought infinite mischiefs against the common weal, who had destroyed the two Phoenicias' and Palaestina, who last of all subdued the same regions with the help of the Barbarians round about him, yea at what time his father Alamundarus was taken, when all men craved his head: he kept him only in free ward, and enjoined him no other punishment. the like clemency he showed to infinite other persons, the which severally shall be spoken of when fit occasion is ministered.   

CAP. III.  
Of john and Philippicus Roman captains, and their doings.  
IOhn a Thracian borne, was sent by Mauricius to guide the Eastern army, who prevailing but ill favouredly in some battles, in some others again patching that which was a discredit unto him before, did as truth is, nothing that deserved any great commendation. Next after him Philippicus, one that was allied unto the emperor (for he had married one of the sisters) made a voyage into foreign countries, destroyed all that lay before him, took great spoil, and slew many of the nobles and peers of Nisibis, and of others on this side of the river Tigris. he fought hand to hand with the Persians, and giving them a wonderful sore battle, he overthrew many that were of the chiefest of Persia and took many alive: a band also of spear men which fled into an hill, lying very commodious for them, he took not, but let them go untouched, which promised him they would send to their king with all speed to persuade him to peace. Other noble acts did he while he led the Roman power, he brought the soldiers from riot and pleasure, & acquainted them with temperancy and diligent service, All which circumstances, we give other men leave (if them please) that either have written, or are about to write, so far to wade in them, as they have learned by hearsay, or conceived by self opinion: who most commonly by reason of ignorance are deceived and so halt, or through toe much partiality, or negligent, or by occasion of spite and hatred are so blinded that they can not utter the truth.   

CAP. FOUR  
Of captain Priscus and the insurrection of the soldiers against him.  
PRiscus succeeded Philippicus in the room of a captain, and was so stately that none could speak with him, unless it were about weighty and great matters. For he was of the opinion, that if he used little familiarity, he might do what himself listed, and that his soldiers underneath him would stand in awe of him, and the sooner obey his commandment. But coming on a certain time unto his army with high looks, and haughty disdain, with his whole body set upon toe arrogant gestures, he made them an oration of soldiers patience in peril of wars, of fine and picked harness, and last of all, of the rewards they were to reap of the common weal for their travel and service: they knowing of these things as well as he, began openly to reveal their wrath, and conceived displeasure against him, and rushing in thither, where he had pitched his tent, as if they had been Barbarians, They spoiled him of all his sumptuous store and precious treasure: not only this, but without doubt they had also dispatched him, had not he with all speed taken horse, and fled unto Edessa. Yet they besieged this city, and commanded that Priscus should be delivered them.   

CAP. V.  
Of Germanus whom the soldiers made Emperor against his will.  
WHen the citizens of Edessa would not restore Priscus, the soldiers left him, and by force took Germanus captain of the warefaringe soldiers in Phoenicia of jabanesia, and proclaimed him their captain and Emperor. While he refused the office, and they urged it upon him, there rose great contention of either side, for he would not be constrained, and they would needs compel him, they threatened to execute him, unless he would willingly accept of the dignity, he of the contrary protested openly he was neither afraid, neither would yield one jot. At length they went about to lash him with whips, & to maim the members of his body: which torments they persuaded themselves verily he would not endure, that there was not in him more hardness to bear away stripes, than nature and years gave them to understand. they took him in hand, & knowing well enough what he was able to suffer, dealt very circumspectly, lest they wounded him sore, until in th'end they forced him to condescend, and with anoth to promise them his faith and fidelity. Wherefore thus they compelled him whom they had ruled to rule, and whom they had governed to govern, and whom they led captive to become their captain. furthermore they displaced all other officers, as captains, tribune's, centurions, decurions, and placed in their rooms whom pleased them best, & reviled the empire with railing speeches. And though they bore themselves towards such as were tributary milder than the common use and manner is of Barbarians: yet were they altogether alienated from their companions, & members with them of one common weal. For they took not their wayfaring victuals by weight and measure, neither were they pleased with such lodging as was appointed for them, but took their own lust for laws, and pleasure for prescribed order.   

CAP. VI  
The Emperor sent Philippicus again among the soldiers, but the army refused him.  
WHen the Emperor sent Philippicus to redress the aforesaid enormities, the soldiers not only rejected him, but menaced and conspired the deaths of such as seemed to take his part.   

CAP. VII.  
Of Gregory bishop of Antioch, how he proved the report that was raised of him to be a meare slander.  
THe affairs of the common weal lying at this point, Gregory bishop of Antioch returned from Constantinople, after the ending of a bitter conflict the which I am now about to declare. when Asterius was lieutenant of the east, & contention risen between him & Gregory, first, all the head citizens took part with Asterius, next the artificers stuck unto him, saying that Gregory had injuried them every one, last of all it was permitted for the common people all to revile Gregory. both high and low conspired together, and ceased not either in the street or on the theatre to rail very contumeliously at bishop Gregory, neither was their scaffold and interludes without skoffs. Therefore Asterius was deposed of his Lievetenantship, and john elected to succeed him, whom the Emperor charged diligently to examine the circumstances of that seditious controversy. This john was a man unfit for the hearing of trifling causes, much more for the examining of so weighty a matter, & the executing of so worthy a function. wherefore when he had set the whole 
Gregory B. of Antioch in falsely accused of incest.  city on tumults, & published an edict, where it was lawful for him that could say any thing to come forth & accuse the bishop: a certain exchaunger presented him that he had companied with his own sister whom he married unto an other. Again others of that kind of people charged him that he had disturbed the quiet and good estate of the city, and that not once but very oft. But Gregory purged himself of that slander, and appealed unto the Emperor, and to a council for the hearing of the other matters. I was myself in his company, and present when he purged him of these crimes at Constantinople. And when as all the patriarches either by themselves, or by their substitutes were 
The punishment of one that accused Gregory b. of Antioch of incest.  at the hearing of Gregory's purgation, and the cause heard of the holy Senate and of many holy bishops, after great stir and much ado the sentence went with Gregory, that his accuser should be racked, carted about the city, and banished the country. After all this Gregory returned unto his bishopric again, & in the mean while the soldiers ceased not from raising of sedition, for Philippicus the captain made then his abode about Beroea and the city of Chalcis.   

CAP. VIII.  
How Theopolis otherwise called Antioch, was again tossed with earthquakes.  
Four months after the return of Gregory from Constantinople in the six hundred thirty and seventh year after Antioch was so called, and the threescore and first year after the earthquake which went next before, when as I myself the last day of September had taken to my wife a virgin of tender years, and the city therefore kept holiday, and flocked with great pomp and solemnity to my wedding chamber & feasting house, about the third hour of the night, there rose such an earthquake that with the violence thereof it shook together the whole city. It so tossed the foundations that all the buildings about the most holy Church were turned down to the ground, except only the hemispherical rouf that Euphraemius had made of bay trees which also was sore hurt of the earthquake in the time of justinus, and so tossed also by other earthquakes, after that again, that it leaned very much into the North, and thrust out of their place the mighty wooden beams which fell with a marvelous great crackinge, and immediately the he misphericall roof shrinked to his own place, and stood perpendicular wise as it did before, without bowing to either side. Many pieces of Ostracina and Psephium (mentioned before) all the places called Brisia, and moreover the buildings of S. Mary's Church were quite overthrown, save one middle porch that was marvelously saved. All the turrets that stood on the plain ground came tumblinge down, when as the rest of the building (the battlements of the wall excepted) stood still. yet the stones of the battlements were driven back and notthrowen down. Other Temples moreover, and both the public baths that were used at several times were also partakers of that calamity and came to ruin. The people perished confusely one with an other (as it was conjectured by the bread which was spent in that city) about a threescore thousand persons. But the bishop escaped very strangely when the whole lodging he sat in came to ruin, & 
60000. persons were slain with the ruin of buildings in the earthquake at Antioch.  all that were about him were only saved, otherwise none, for they lifted him up with all speed, when the earthquake the second time shook the place, and as it were opened the lodging, so that they let him down by a rope, and delivered him out of danger. It fared very well with the city, notwithstanding all that infortunate success. For it came to pass by the goodness of our merciful God, mittigatinge his fury, and correcting with the rod of pity and mercies, the sins of his people that no fire followed after, When as great flames flashed up out of herthes, and lights both pudlyque and private, out of kitchens, baths, and infinite other such like places in compass of the whole city. There died in this earthquake many noble and famous personages, and so did Asterius: but the Emperor repaired with money this lamentable ruin of the city.   

CAP. IX.  
The Barbarians seeing the Roman army falling to rebellion set up themselves, but they were foiled by Germanus.  
AS touching the army spoken of before, it stood in manner at the same stay, that the Barbarians persuaded themselves verily, none would withstand them, but that after their wont manner they might destroy and invade the Roman dominions. But Germanus met them with his power, and so foiled them by force of arms, that there was not one left to bring the Persians tidings of their slaughter.   

CAP. X.  
The emperors clemency towards the soldiers which rebelled and forsook their captain.  
THe Emperor gave money unto the army, but Germanus and others he arraigned, and although they were all condemned to die, yet would not he have them executed, neither otherwise punished, but gave them rewards. When these things went in this sort the people Abari came twice, as far as the Long wall, invaded the country before them, subdued Singedon, Anchialus, all Hellada, with other cities and castles, destroyed all with fire and sword, yea for all the Romans had a great army in the East. Wherefore the Emperor sent Andrea's captain of his guard for to persuade the army to take again such officers and captains as they had over them before.   

CAP. XI.  
Gregory bishop of Antioch is sent to reconcile the army that refused their captain, and of the oration he made unto them.  
WHen the soldiers would not give ear unto Andrea's exhortation, the commission was directed unto Gregory, not only because he was the man that could bring weighty matters about, but also that the army of right and duty owed him great honour, for he had liberally bestowed upon divers of the soldiers great sums of money, upon others apparel, relieved others, some with food when they were admitted by him, and matriculated in the catalogue of soldiers. wherefore he sent posts into every place, & warned all the chief of the army to meet him at Litarbis, out of Antioch about three hundred furlongs: when he came unto them down he fell upon his knees, & made them this oration. I had determined with my self now a good while ago (O ye valiant Romans which worthily deserve this name) to make a voyage unto you, partly to 
The oration of Gregory b. of Antioch unto the soldiers which rebelled and shook of their captain and Emperor.  confer of present affairs, & partly also to consult together with you, bringing you in remembrance (that you need not suspect my dealing) how of mine own free accord, & hearty good will the which I am sure you are fully persuaded of, I found you commodious relief & necessary provision, when you fought by sea, & were driven by tempest here & there to shift for yourselves. But hitherto my coming hath been diferred, peradventure by the providence of God which permitted me no licence, that both the Persians may have sufficient trial of the Roman power and fortitude which foiled them, yea without a captain & guide, & your sincere & faithful mind also borne unto the common weal, may in time be thoroughly known, by your deeds be approved & confirmed in all respects. For you have made manifest this one thing unto the whole world, though you were offended & conceived high displeasure against your captains, yet esteemed you nothing more than the good estate of the common weal. & seeing it goeth so happily with us, let us now consider what it stands us upon to do. The emperor greets you well, & gladly would see your reconciliation, he promiseth to forget all that is amiss and now past, he thinketh the good will you own unto your country, the valiant courage and noble minds ye have in waginge of battle to be spokesmen good enough for your pardon. & all these sure & certain tokens layeth he wide open before you that ye may assure yourselves of forgiveness at his hands, & of his lawful favour. He saith again, I will use his own words: If God esteemed so highly of the love you bear unto the empire of Rome, & therefore brought to pass that after the remitting of your faults there reigned in you no less fortitude and courage than was seen in times past (which verily is an evident argument that all old injury is forgotten) how can we possibly choose but yield unto that which the holy spirit leadeth us unto. Wherefore (O ye Romans') condescend with all speed 
Occasion a slippery thing.  unto my friendelye advise, let us not lose the present occasion that is offered unto us, let not this opportunity through our negligence slip out of our hands. For when she pasteth by, she detesteth delay, & being offended that we took her not up as she came by, she puts us ever after without hope of obtaining her again. Wherefore succeed your fathers & ancestors in obedience, take possession of the loyal patrimony they bequeathed unto you, let me (your poor Bishop) obtain this at your hands, as your are valiant and show yourselves in all respects no less than Romans in deed, that no backebiter may have occasion to blemish your same & renown, saying you are bastards and a brood that degenerateth from their noble lineage. For your fathers and ancestors being governed by Consuls and Emperors have through obedience and noble prowess, brought the whole world subject unto them. What should I bring you in remembrance of Manlius Torquatus who executed his own son (although he 
Manlius Torquatus.  had done many feats and noble acts) for disobedience and rebellion? For notable and worthy deeds are most commonly wrought by the wise counsel of politic captains, and willing obedience of soldiers. But when either of these two faileth, the counsel halteth, the enterprise falleth unto the ground & hath ill-favoured success: and no marvel at all, specially when two things which should be linked together are loosed and parted asunder. Let there be no delay in you (I crave it upon my knees) yield unto me forthwith, let a Bishop this once plead & prevail between the Emperor and his army, let all the world understand that in you there is no sign of rebellion, but that you had good cause for a time to be displeased with your captains which offended you. If it so fall out that ye embrace not in time this wholesome counsel, yet will I take upon me the person of love owed unto the Empire of Rome and of friendship and hearty good will borne unto you, and mark well what I have to say unto you. Do ye see what ends tyrants and rebels most commonly have? Ponder I pray you with yourselves how ye can compass such things as ye go about, seeing (in my opinion) it is unpossible, for you to continue all together. For how can either the fowls of the aer, or fish with other food which the seae bringeth to land be transported unto you unless ye will shed the blood of Christians in battle and yourselves be slain to, which is both a great shame and reproach? And what I pray ye will become of you? Verily you will be scattered here and there and constrained to lead miserable lives, Immediately after, vengeance will ensue, so that ye shall never be pardoned. Wherefore give me your hands and let us lovingly consult together what shall be expedient for us ourselves & for the profit of the common weal, specially seeing we have the feast of our saviours passion and of Christ's most holy resurrection as it were in manner assisting and alluring us to reconciliation.   

CAP. XII.  
The soldiers after the oration of Gregory Bishop of Antioch changed their mind and took again Philippicus to their general captain.  
WHen Gregory had pronounced his oration & shed infinite tears, all their minds upon a sudden were turned by divine power & inspiration, in so much they craved licence to departed out of the assembly severally for to deliberate with themselves what was best for them to do. This being done not long after they come again, saying they would yield unto the Bishop's suit and request. And when Gregory nominated Philippicus, whom he was desirous they should crave to their captain, their answer was, that both they and the whole army had solemnly made an oath, they would never do that. Then said he immediately the Priest hath power and authority 
Math. 16. 18. john. 20.  to bind and to lose in heaven and in earth and rehearsed unto them the saying of Christ in the Gospel. When they replied that herein also they would yield unto him, he fell a pacifienge of God with prayers and supplications. He distributed unto them the immaculate body of Christ, it was upon maundy thirsday, the number of them was about a two thousand, he entertained them all that night, made them couches in the green grass, returned home the next day after, and decreed they should assemble together where it pleased them. Wherefore he sent for Philippicus who then abode at Tarsus in Cilicia, that with all speed he should repair to Constantinople. He made the Emperor also privy unto these circumstances, and laid down in his letters the requests and demands of the army as concerning Philippicus. When Philippicus shortly after came to Antioch the soldiers met him, they entreated the Christians to be a mean unto him for them and they fell at Philippicus feet. He gave them the right hand, told them all old injury was forgotten, and immediately they follow him to warfare. Thus was that broil taken up.   

CAP. XIII.  
The winning of Martyropolis.  
Sittas' one of the Decurions of Martyropolis, bearing spite and hatred unto one of the captains, betrayed the city, and took opportunity to work this feat, when the garrison was absent. Wherefore under colour of the Romans the Persians were brought in, and took the city, which lay wonderful commodious for the Romans: many women that were in the prime of their flourishing years they kept within the city, all others (a few servants only excepted) they drove out. Immediately upon this, Philippicus came thither and besieged the city. And although he wanted necessaries for the siege, yet he encountered with them, with such things as he had. He cast up certain ditches and overthrew one of their turrets, yet could not he take the city, because the Persians watched all night and repaired again such things as were battered to the ground. When the Romans made many an assault and had the repulse (for the darts were sore discharged at them from high turrettes, and they themselves without had more harm, than they could work unto the enemy within) they raised their siege, removed a little of and there pitched their camp, taking diligent heed only to this, that no other Persians joined with them that were in the city. Gregory by the commandment of Mauricius the Emperor went to the camp and persuaded with them to return to besiege the city. But they could not prevail, because they wanted engines of war for the winning of cities. Therefore the army was sent abroad to winter, leaving many garrisons in the castles about, lest the Persians came on a sudden and stepped into the city. The next summer following there was great power gathered together, and a sore battle fought with the Persians about Martyropolis. And although Philippicus had the upper hand in that seld and many of the Persians together with one of their captains overthrown, yet there escaped to many of them into Martyropolis, for that was one of their principal drifts to be sure of taking that city upon them. From that time the Romans despaired of winning the city by siege (it was possible that might would overcome it) they went a seven furlongs of and built an other city over against it upon the top of an hill well fortified of itself, there to invent engines and to assault Martyropolis. This they did in summer, but in winter they dissolved the army.   

CAP. XIIII.  
Of captain Comentiolus and the winning of Ocbas.  
COmentiolus borne in Thracia was sent into the east to be captain of the army in the room of Philippicus: who though he had prosperous success against the Persians, yet had he been overthrown horse and all, had not one of his guard got up on a packhorse and carried him away out of the field. The Persians which were left alive, having lost all their captains ran away and took Nisibis upon them. And because they feared to return unto their king (for he had told them they should lose their heads unless they brought their captains safe and sound again) they fell a conspiring against Hormissda: Barames also a Persian captain who was newly come with his army from the war against the turks, persuaded them to do no less. In the mean while Comentiolus besieging Martyropolis left there the greater part of his power and went himself with certain chosen soldiers to take Ocbas, a strong castle upon the further bank over against Martyropolis lying upon a steep rock, where he might view the whole city of Martyropolis. The which castle he besieged, left nothing unattempted that might seem available for the winning of it, battered down certain pieces of the walls with Catapeltes or brakes, entered in that way and took it by force. Whereupon the Persians despaired thenceforth of keeping Martyropolis any longer.   

CAP. XV.  
The murdering of Hormisda king of Persia.  
WHile the aforesaid stir was in handling the Persians took Hormisda the most wicked and unjust king, and slew him because he had plagued his subjects not only with extortion, but also with sundry kinds of death.   

CAP. XVI.  
The flight of Chosroes the younger unto the Empire of Rome.  
AFter the death of Hormisda the Persians crowned Chosroes his son to reign over them, against whom Barames took armour with his whole power. Chosroes went forth to meet him with no great army, & perceiving that his soldiers left him & droped away he fled, strait way (as he reported himself after he had called upon the God of the Christians that his horse would bear him where he purposed to go) unto Circesium. When he came thither together with his wife, two young children and certain of the Nobles of Persia which accompanied him of their own accord: he sent Ambassadors unto Mauricius the Emperor. He after deliberation and advisement taken in that matter, pondering with himself the mutable race and variable course of man's life, the sudden change and alteration not only of his state, but of other things in like sort, accepted of his suit and Embassy, and made Chosroes in steed of a banished man his gest, in steed of a sorrowful fugitive his loving son, and gave him royal presents for to allure him to root his love in his breast. Neither did Mauricius only send him such bountiful gifts, but the Empress also unto the wives of Chosroes, and the sons of Mauricius showed the like humanity unto his sons.   

CAP. XVII.  
The Emperor sent Gregory and Domitianus to meet Chosroes and to give him entertainment.  
FUrthermore Mauricius sent all his guard and the whole host of the Romans with a captain to meet Chosroes and to conduct him whithersoever it pleased him to go. And to the end he might do him the more honour, he sent also Domitianus his kinsman that was Bishop of Melitina, a man that excelled for wisdom and policy, very fit both in word & in deed to handle grave matters and to hear weighty causes. He sent again Gregory which made Chosroes to have him in admiration for the wise conference he had with him touching all other matters for his bountiful presents, and the grave counsel he gave him concerning his trouble and molestation.   

CAP. XVIII.  
Chosroes recovered again the kingdom of Persia by the means of the Empire of Rome.  
CHosroes coming to Hierapolis the head city of Euphratesia returned homewards. Mauricius understanding thereof, weighing more the furtherance of Chosroes then his own fame & renown, holp him to a great sum of money which was not seen before: made him an army of Persians upon his own costs & charges, furnished Chosroes both with Romans & with Persians, & safe conduited him out of the Roman dominions as far as Martyropolis. And first of all, Sittas' the traitor was delivered unto him, next the people of Martyropolis stoned him & last of all they hanged him on the gallows. The city of Daras was also given up unto him, after that the Persians had privily stolen away, and after that the Romans alone had foiled Barames in one battle and he fled away alone with great ignominy, Chosroes was restored unto his kingdom.   

CAP. XIX.  
The holy martyr Golauduch lived about this time.  
ABout this time lived Golauduch among us which suffered great torment and was piteously handled by the Magicians of Persia, at the last crowned with martyrdom after she had wrought many miracles. Stephan the first of that name Bishop of Hieropolis wrote her life.   

CAP. XX. 
The words which Chosros a heathen king of Persia engraved in a Amos and sent unto Sergius, the Martyr's temple. If ought favour of idolatry remember that a pagan hath written them. He hath not in these lines not as much as one word of God, yet by the testimony of his own mouth he had many wives.   
The presents which Chosroes king of Persia being an heathen scent unto Sergius the Martyr.  
CHosroes being now restored unto his kingdom sent unto Gregory a cross curiously wrought of gold and precious stone, wherewith he would have the honour of Sergius the renowned martyr set forth & extolled. Theodora the wife of justinian had first dedicated this cross unto him, after that, Chosroes the elder had taken it thence away (as I have remembered before) together with sundry other monuments. He sent an other cross where he caused these words to be engraven in Greek letters. I Chosroes king of kings, the son of Hormisda have sent this cross. For when we were constrained to fly unto the 
* eἰς ρωμανίαν  dominions of the Empire of Rome, through the devilish procurement and false treachery of the most infortunate Barames and his 
* καβαλλαρίους.  Cabballarij, and by reason of Zadespram the traitor his coming with an army to Nisibis, for to pull back the Caballarij which took part with the citizens of Nisibis: we sent Caballarij with a captain as far as Charchas for to withstand Zadespram & to abate his courage, trusting in holy Sergius, the most honourable and renowned martyr, for we heard in the first year of our reign that he was wont to grant such petitions as were made unto him. The seventh day of january we cried unto him for help and made a vow that if our Caballarij either slew Zadespram or took him captive, we would send unto his temple a golden cross garnished with pearls for to set forth his reverend name, and to be short, about the beginning of February next following the head of Zadespram was brought unto us. Wherefore having obtained our request (that no man need to doubt of the circumstance) we have sent to holy Sergius temple 
* Happy is he that hath his name written in the book of life but it is enough for a pagan to have his name written in a platter. This king was foully deceived in the martyr for it is not with the Christians as with the Magicians in Persia which at their night sacrifice could make his wife quickly to conceive. Statêr is a coin valuinge 4. grots.  for to honour his reverend name this cross, which we made ourselves, together with the cross which justinian Emperor of Rome, had sent to the same temple, yet was taken away & brought hither by Chosroes, king of kings, the son of Cabades our great grandfather, at what time the Romans and Persians were at great variance. We found this in our treasury and sent it to holy Sergius temple. Gregory receiving these crosses with the consent of Mauricius the Emperor, carried them with great solemnity into the Martyr's temple and there laid them up. Shortly after Chosroes sent other gifts unto this holy temple, namely amongst others a dish made of Gold, wherein these words were written. I Chosroes king of kings the son of Hormisda caused these things to be written in this dish not for men to gaze at, neither that the worthiness of thy reverend name should be known by my words: but partly for the truth therein contained, and partly for the manifold benefits and liberality received at thy hands. For I think myself happy that my name is engraven in thy holy vessels. At my being in Beramias I made humble suit unto thee holy Sergius that thou wouldst come and help me and that Sirrah my wife might conceive. And though Sirrah were a christian and I a pagan and our law forbade us to take a christian to our wife, yet for the singular love I bore unto thee, the law in this woman took no place, and I have not ceased neither do I cease day & night to love her entierelye among the rest of my wives. Wherefore O holy Sergius I thought good to beseech thy goodness that she might be with child. And moreover I made thee a vow & promised if Sirrah did conceive, I would send the cross which she weareth unto thy most holy temple. Therefore I verily and Sirrah pondering this with ourselves and purposing to keep this cross for a memorial of thy name, O holy Sergius, have thought good in stead of the cross to send the price thereof, and because it exceedeth not four thousand and four hundred staters, we have augmented it and made it up five thousand. And from the time we made this petition and determined this with ourselves, unto our coming to Rhoson Chosron, there were not expired past fourteen days: at what time O holy Sergius, not that I myself was worthy, but of thine own goodness, thou diddest appear unto me in my sleep and toldest me the third time that Sirrah had conceived. And I also in the same vision answered thee plainly the third time that which was convenient and became my person. Wherefore because thou grantest such petitions as are made unto thee, from that day forth Sirrah felt not the common disease of women. I of mine own part although I cast doubts with myself whether I were best to credit thy words or no, for all thou art a granter of requests: yet seeing that Sirrah had not the women's disease, than was I sure of the vision and that thy words were true. Wherefore without any more ado I sent this cross together with the price thereof unto thy most holy temple, and commanded that with the price, one dish and one cup should be provided for the celebration of the divine mysteries: that again there should a cross be made & a censar both of gold to serve the holy table, and an unicon open of either side and gilded over: last of all that the rest of the sum which remained should be put up to minister necessaries for thy holy house, that thou O holy Sergius wilt help both me and Sirrah not only in other things, but specially in this request, and that that which happened unto us through thy intercession, by thy 
They that like of this doctrine let them note that Euagrius calleth the author there of Balaam, and for company take Caiphas he was also such a prophet.  mercy & goodness may take prosperous success and fall both unto me & to Sirrah as we wish ourselves. To the end both I & Sirrah and all others throughout the world may * put their trust in thy power & believe in thee. These presents of Chosroes seem to utter such things as are agreeable with the prophecy of Balaam, which no doubt came to pass by the providence of God that pagans should pronounce godly sentences.   

CAP. XXI.  
Of Naamanes the Saracen.  
ABout that time Naamanes tribune of the people Scenetae, so wicked a person that he slew men with his own hands for sacrifice to devels, came to be baptized, caused the golden picture of Venus to be melted with fire and turned to the use of the poor, he became so zealous that he persuaded as many as belonged unto him to embrace the Christian faith. Gregory after the crosses were given by Chosroes, was commanded of the Emperor to visit all the Monasteries called Limeta throughout the wilderness, but specially where the wicked doctrine of Severus reigned: so that he expounded unto them the sincere & true faith, & converted many towns villages, Monasteries and whole nations unto the Church of God.   

CAP. XXII.  
The death of holy simeon that dwelled in a pillar.  
IN the mean space when most holy simeon was so dangerously sick that there remained for him no hope of longer life: Gregory being by me certified thereof, made all the speed he could to be present when simeon gave up the Ghost. But he had not his desire. This simeon for his rare gifts and excellent virtues passed all the men of his time: he led in a pillar a severe life even from his tender youth, in so much that he changed his teeth in that mansion. He was persuaded to live in a pillar upon such an occasion as followeth. Being of tender years, playing, leaping and skippinge to and fro about the tops of hills and greens as the manner is of children, he lighted by chance upon a Lybard, took his girdle and tied him about the neck, led the beast which now had put of his fierce nature by the girdle as if it had been a bridle, and brought him home to his Monastery. His master who led his life in a pillar seeing this, inquired of him what he had in his girdle, the boy answered it was a cat. His master gathering hereby, that he would prove hereafter a worthy man trained him up to lead his life in a pillar. In which pillar together with an other also standing upon the top of an hill he lived threescore and eight years, replenished with all graces from above: He cast out devels, he cured every disease and infirmity, he saw things to come as if they had been present. He foretold Gregory that he should not be present at his death and that he knew full little of the things which were like to ensue after his death. And when as I also mused with myself after the loss of my children and examined what the cause was, why the Gentiles which had children at will were not visited in like sort: simeon although I uttered my secrets to no man, wrote unto me that I should refrain from such cogitations, that they were such as offended God. Furthermore when the wife of my Scribe had her milk after she was delivered so stopped in her breasts that there would not a drop come forth and therefore the infant was like to die, simeon took her husband by the hand, bade him go and lay it on his wives breast. This being done, immediately the milk came running out as if it had been a stream and wet all the woman's garment. Unto these that went before we may add this also, how certain travelers in whose company simeon was, left behind them a child about midnight: a Lion came and took up the child on his back and brought him to Symeons' Monastery. simeon bade the servants go forth and take in the child which the Lion had carried thither. He did many other notable acts, which have need of an eloquent tongue, leisure convenient, and a peculiar volume, all which are well known and rife in every man's mouth. There resorted unto him of all nations not only Romans but also Barbarians and obtained there suits. This simeon in steed of meat and drink fed upon certain bows of shrubs that grew in the mountain hard by him.   

CAP. XXIII.  
The death of Gregory Bishop of Antioch.  
SHortly after Gregory Bishop of Antioch being sore pained with the gout took a certain medicen made of Hermodactylus (for so was it called) the which a certain physician ministered unto him, and after the drinking thereof died immediately. He departed this world when Gregory the successor of Pelagius was Bishop of old Rome, john of Constantinople, Eulogius of Alexandria, & Anastasius of Theopolis who after twenty and three years was restored unto his Bishopric, and also when john was Bishop of jerusalem which died shortly after and 
Euagtius endeth his history Anno Dom. 595.  as yet there is none chosen in his room. Here do I mind to cut of and make an end of writing, to wit, the twelve year of the reign of Mauricius Tiberius Emperor of Rome, leaving such things as follow after for them that are disposed to pen them for the posterity in time to come. If I have omitted aught through negligence or lightly run over any matter, let no man blame me therefore: remembering with himself that I gathered and collected together a scattered and dispersed history, to the end I might profit the reader, for whose sake I took in hand so great and so werysome a labour. I have finished an other work, comprisinge relations, Epistles, decrees, orations, disputations with sundry other matters. The relations therein contained are for the most part in the person of Gregory Bishop of Antioch. For the which I was preferred unto two honourable offices. Tiberius Constantinus made me Quaestor, Mauricius Tiberius preferred me to be master of the Rolls, where the Lieutenants and Magistrates were registered. The relations I compiled during his reign at what time he brought Theodosius to light, who was both unto him and to the common weal a preamble or entrance to all kind of felicity.   
The end of the sixth book of the Ecclesiastical history of Euagrius Scholasticus.   

THE LIVES, THE ENDS, AND THE MARTYRDOMS OF THE PROPHETS, APOSTLES, AND SEVENTYE DISCIPLES OF OUR SAVIOUR, WRITTEN IN GREEK by Dorotheus Bishop of Tyrus above a thousand years ago, and now translated by M. H.  
Imprinted at London by Thomas Vautroullier dwelling in the blackfriars. 1577.   

THE LIFE OF DOROTHEUS GATHERED by the Translator.  
DOrotheus was a rare and singular man, well seen in the Latin, Greek and Hebrew tongues. He flourished in the time of Diocletian, Constantinus Magnus, Constantius & julian the Apostata. Eusebius Pamphilus one that knew him very well & heard 
Euseb. eccles. hist. li. 7. ca 31  his gift of utterance, writeth thus of him: Dorotheus minister of the Church of Antioch was a very eloquent and singular man. He applied holy Scripture diligently, he studied the Hebrewe tongue so that he read with great skill the holy Scriptures in Hebrew. This man came of a noble race. He was expert in the chief discipline of the Grecians, by nature an Eunuch, so disposed from his nativity. For which cause the Emperor for rareness thereof appropriated him, placing and preferring him to be magistrate in the city of Tyrus, and to oversee the dieing of purple. We heard him ourselves expounding holy Scripture 
Democh. Instit. Christ. religi.  with great commendation in the Church of God. So far Eusebius. Antonius Demochares saith of him, that he was exiled in the persecution under Diocletian, and that he returned from banishment after the death of Diocletian and Licinius, and recovered his Bishopric again, where he continued unto the reign of julian, about the year of our Lord 365. And because julian persecuted not the Christians openly himself, but secretly by his governors and Magistrates, Dorotheus was feign again to fly unto the city of Odissus, where (as Petrus de Natalibus writeth) the officers of julian apprehended 
Petrus de natalibus lib. 6. de Sanctis.  him and tormented him to death for his testimony of Christ jesus. There he died and was crowned Martyr being a hundred and seven year old. An. Dom. 366. Of his works there is none extant save this treatise containing the lives and ends of the Prophets, Apostles, and seventy Disciples of our saviour mentioned in the Gospel after Luke, the which he entitled Σύνοψις, by translation a compendium or brief tract.   

THE TRANSLATOR UNTO THE READER TOUTCHING DOROTHEUS AND THE LIVES HE WROTE OF.  
BY this short treatise of DOROTHEUS (Christian reader) we may take occasion to behold the providence of God over his Church, scattered far and nigh over the face of the earth, and to praise him therefore: in so much that of his great care and entire love, the inheritors of the kingdom of heaven, his chosen people, the Saints of God whose names were written in the book of life, were never left desolate without guides and teachers. Adam in Paradise heard the voice of God 
Genes. 3.  himself, there followed him such as called upon the name of God, erected divine worship, and taught their posterity the same, namely, Abel, Seth, Enos, Cainan, Malalael, 
Genes. 4. 5. 2. Pet. 2.  Jared, Enoch, Mathusalem, Lamech, and Noah, whom Peter calleth the eight person after Seth the son of Adam, and a preacher of righteousness. When as the old world and the first age numbered from Adam to Noah, I mean as many as lived in his 
Genes. 7.  time were drowned for the sins & iniquities of the whole world, yet saved he eight persons, to reveal his will unto all nations, to uphold his Church to multiply and to 
1. Pet. 3.  increase the world. In the second age of the world, after No there lived Sem, Arphaxad, 
Genes. 11. Rom. 4. Genes. 21. 25, 35. 47.  Sale, Heber, Phaleg, Reu, Saruch, Nachor, There, & Abraham, unto whom God reckoned faith (as S. Paul saith) for righteousness. In the third age of the world after Abraham lived Isaac, jacob, otherwise called Israel, with the twelve patriarches, Reuben, Simeon, Levi, juda, Zabulon, Issachar, Dan, Gad, Aser, Nepthali, joseph, & Benjamin. Threescore and five years after the death of joseph, Moses was borne. He governed Israel, he guided the 
Exod. 4. Exod. 20. judic. 3. 8. 9 10, 12. 16. Act. 13. 3. Reg. 2. 11. 6. 14. 12. 20. 4. Reg. 8. 11. 12. 14. 15. 16. 18. 21. 22. 23. 24.  people, God gave him three signs from heaven to confirm his doctrine, & to assure him of his vocation. he received the ten commandments, & the law of God in mount Sina & delivered it unto the people. him succeeded joshua, after joshua captains & judges, namely Othoniel, Aod, Deborah, & Barach, Gedeon, Abimelech, Thola, jair, jepthe, Abesan, AElon, Abdon, Samson, Heli the priest, & Samuel the prophet judged Israel. After these came in the king's good & bad, Saul, David, etc. In the fourth age of the world there reigned after king David, Solomon over Israel, over juda Roboam, Abia, Asa, josaphat, joram, Ochozias, Athalia, joas, Amasias, Azarias, joathan, Achaz, Ezechias, Manasses, Amon, josias, joachaz, joacim, jechonias, Sedechias, under whom the captivity befell, both city and temple were destroyed, & the people led into Babylon. Yet during the seventy years of their captivity, there wanted not such as taught them, such as prophesied unto them of their deliverance, 
* 1. Esdr. 5. 1. Esdr. 2.  & comforted them in their misery. In the fift age of the world after the captivity the Israelites were governed by Zorobabel, Resa, joanna, judas, josephus, Abner, Semei, Mattathias, Aser, Maath, Nagid Arphaxad, Agar, Heli, Masbot, Naum, Amos, Sirach, Mattathias, Siloa, joseph, Arses, janneus, Hircanus, judas Machabaeus, jonathas, Simon, jonathas, johannes Hircanus, Aristobulus, Alexander, Hircanus, Antigonus, Aristobulus, and Herode the Alien, in whose time Christ jesus was borne in the flesh. These are the successions of Magistrates and Governors of all sorts, as well of the wicked to chastise, as of the godly to cherish, whom God appointed to govern his people, to uphold the truth, to extol virtue, to root out vice, and to praise his holy name. From Aaron unto the birth of Christ there were priests ordained to offer sacrifice unto God, to pray for the sins of the people, and to preach the word of truth. Whose names as I read in the Ecclesiastical history of Nicephorus are these. Aaron, Eleazar, 
Nicephor. Eccl. hist. lib. 1.  phinees, Eliezer, Bochchi, Ozi, Heli, Achitob, Abimelech, Abiathar, Sadoc, Achimaas, Azarias, joram, jodas, Axioran, Sadeus, Phadaeus, Iculus, joathan, Urias, Neri, joas, Selam, Helchias, Sareas', josedech, jesus, joachim, Eliasib, joachaz, joannes, jaddaeus, Onias, Simon, Eleazar, Manasses, Onias, Simon, Onias, jesus, Onias, Alcimus, Onias, the son of Onias, judas Machabaeus, jonathas his brother, Simon his brother, johannes Hircanus, Aristobulus, jannaeas, Alexander, Hircanus, Antigonus, Anaelus, Aristobulus, Anaelus, jesus, and Simon, in whose time Christ jesus was borne. From the birth of Christ (as it is to be seen in the chronography following) until the destruction of jerusalem under Titus, there were these high priests: Mathias, josephus, joazarus, Eleazar, jesus sea, Ananus, otherwise Annas, Ishmael, Eleazar, Simon, Caiphas, jonathas, Theophilus, Simon, jonathas, Mathias, Elioneus, joseph, Ananias, jonathas, Ishmael, josephus, Ananus, jesus Dannaeus, jesus the son of Gamaliel, Mathias, and Phanes, in whose time the city of jerusalem was taken, the temple set on fire, and the high priests ceased. There were also from the beginning of the world unto the birth of Christ, prophets, foreshowing (as Dorotheus writeth) the promises of God made unto the fathers, wherein he promised to bless all nations in the seed of Abraham, through the salvation that was to come by our Saviour jesus Christ. josephus in his judaical Antiquities, writeth that 
josph. ant. jud. lib. 1. cap. 4. Jude Epist  Adam prophesied and foretold his sons, the world should be twice destroyed: first by water, afterwards with fire. Jude in his Epistle speaketh of Enoch, the seventh from Adam, that he prophesied, saying: behold the Lord shall come with thousands of Saints, to give judgement against all men, and to rebuke all that are ungodly among them, of all their ungodly deeds which they have lewdly committed, and of all their cruel speakings which ungodly sinners have spoken against him. jacob prophesied that his posterity should be delivered out of Egypt: of the coming 
Gen. 48. 49  of Christ, that the sceptre should not departed from juda, and a lawgiver from between his feet until Siloh, that is, the Messiah came joseph foretold likewise the children of Israel of their deliverance out of Egypt, saying: I die, and God will surely visit you, 
Gen. 50.  and bring you out of this land, unto the land which he swore unto Abraham, Isaac, and jacob. God will not fail but visit you, and ye shall carry my bones hence. Moses the great worshipper of the high God, prophesied of the creation of the world, and of such things as were done unto his time, the space of two thousand years before he was borne, again of Christ he said (as Peter hath alleged him in the Acts of the Apostles) A Prophet shall the Lord your God raise up unto you of 
Act. 3.  your brethren like unto me, him shall ye hear in all things, whatsoever he shall say unto you. Samuel was both a judge over Israel, a priest and a prophet. David & Solomon also is said to have been endued with the spirit of prophecy, though Dorotheus be of the contrary opinion. Both old and late writers do think no less then that he was a prophet. Antoninus hath a tract entitled, De prophetijs David & Solomonis, 
Anton. Chronic. part. 1. tit. 3, cap. 4.  of the prophecies of David and Solomon. There prophesied moreover as we find in holy scripture. Nathan, Gad, Ahias, Asaph, Idithum, Addo, Semeia, joath, Oded, Azarias, Hanani, jehu, jehaziel, Eliezer, Elias, Zacharias, Elissaeus, Osee, Abdias, Michaeas, Amos, Esaias, joel, jonas, Sophonias, jeremy, Hulda, Naum, Abacuk, Ezechiel, Daniel, Baruch, Urias, Aggaeus, Zacharias, Malachias, and john the Baptist. Whose lives this author hath briefly run over. These prophets in some places of holy scripture are termed Seers, in some other places the men of God, again in other places 
3. Reg. 18.  the servants of the most high God. In the time of King Acab, Obadias' the governor of his house, one that feared God, hid an hundred prophets in caves, yet their names are not known. of all the prophets generally, Peter the Apostle writeth in this sort: It is of 
1. Pet. 1.  the salvation of your souls that the prophets have inquired and searched, which prophesied of the grace that should come unto you: searching when or at what time the spirit of Christ which was in them should signify, which spirit testified before the passions that should happen unto Christ and the glory that should follow after. unto which prophets, it was also declared that not unto themselves but unto us, they should minister the things which are now showed unto you of them. Such was the 
Heb. 1.  goodness of God towards mankind, that in times past (as S. Paul saith) he spoke at sundry times, and in divers sorts unto the fathers by prophets, also by the ministry of Angels sent forth for their sakes which shallbe heirs of salvation. In these later days being the sixth age of the world beginning at Christ, and continuing unto the day of judgement, that is unto the seventh age, and the Sabaoth of rest, we have had the twelve Apostles, Peter, Andrew, james, john, Philip, Bartholomewe, Matthew, 
Mat. 10. Ast. 1. Act. 9  Thomas, james, the son of Alphaeus, Jude, Simon, & Mathias, which was chosen in the room of judas the traitor. Paul is also termed an Apostle, and called to the function by our saviour himself, crying unto him from heaven after his ascension. We have also the four Evangelists, Matthew, Mark, Luke, and john. We have moreover here laid down by Dorotheus, the catalogue of the seventy disciples which our Saviour ordained in the Gospel, and appointed to go by two and two into every city and place where he himself should come. The first after Dorotheus, is james the brother 
Euseb. eccl hist. lib. 2. cap. 1.  of the Lord called justus, and the first Bishop of jerusalem: yet Petrus de natalibus, Volaterran, and Demochares, all which three wrote the catalogue of these disciples do name no such one. Eusebius, Clemens Alexandrinus, and Paul himself do call him an Apostle, and no disciple. The 2. is Timothee, whom the three aforesaid writers do not number. The 3. Titus. The 4. Barnabas, so doth Clemens Alexandrinus, and Eusebius call him: this is that Barnabas which in the Acts of the Apostles (as Antoninus 
Anton. chro. par. tit. 5. cap. 18. Part. 1. tit. 6. cap. 11.  writeth) was otherwise called joses, and having land, sold it, and laid the price down at the Apostles feet. The 5. Ananias. The 6. Stephan. The 7. Philip, Bishop of Tralleis in Asia. Volaterran saith he was Bishop in Thracia, Demochares Petrus de natalibus, do say he was Bishop in Thracia, afterwards in Scythia. Antoninus saith he died at Caesarea. The 8. Prochorus, whom Volaterran calleth Proculus. The 9 Nicanor. The 10. Simon Bishop of Bostra in Arabia, Demochares, Volaterran, & Petrus de natalibus, do say he was Bishop of tire and Sidon. The 11. Nicolas, Bishop of Sapria, yet say the aforesaid three authors it was Samaria. The 12. Parmenas'. The 13. Cleopas. The 14. Silas. The 15. Silvanus. The 16. Crescens, bishop of Chalcedonia in France Volaterran calleth him Crisces, Bishop of Chalcedonia. Demochares, & Petrus de natalibus, do call him Chrysches', Bishop of Chalcedonia. S. Paul saith he sent this Crescens into Galatia, Eusebius saith the Apostle sent him into France, whereby it appeareth by some men's conjectures, that the Epistle unto the Galatians was written by 
Euseb. lib 3. cap. 4.  S. Paul unto the French men. The 17. Epaenetus, yet Volaterran hath none such. The 18. Andronicus. The 19 Amplias, Bishop of Odissa. Demochares & Petrus de natalibus, do call him Ampliatus, and Bishop of Edissa, Volaterran saith of Edessa. The 20. Vrbanus. The 21. Stachys, the aforesaid authors do call him Stateus. The 22. Apelles, Bishop of Smyrna. Volaterran saith of Heraclea, Demochares & Petrus de natalibus do say it was of Eradia. The 23. Aristobulus Bishop of Brettania, Volaterran saith Betania, Demochares & Petrus de natalibus do say it was Bethania. The 24. Narcissus, Bishop of Patrae, Demochares & Petrus de natalibus do call him Tarcissus Bishop of Athens, and Volaterran saith he was Bishop of Athens. The 25. Herodion, Volaterran hath none such. The 26. Rufus. The 27. Asyncritus. The 28. Plegon. The 29. Hermes, Bishop of Dalmatia, Volaterran Demochares, & Petrus de natalibus do say he was Bishop of Philipolis. The 30. Hermas, but the other writers have none such. The 31. Patrobas, Bishop of Nepotiopolis, Demochares & Petrus de natalibus do say of the nation Peli. The 32. Agabus. The 
Ambrose in Epist. ad Rom. Origen in Epist. ad Rom.  33. Linus. The 34. Gaius, Byshope of Ephesus after Timothee, yet Origen saith he was Bishop of Thessalonica. The 35. Philologus. The 36. Olympas, the asoresayde three authors have none such. Ambrose taketh this Olympas for the sister of Nereus, but Origen doth not so. The 37. Rodion, the other writers remember none of that name. The 38. jason. The 39 Sosipater bishop of Iconium, Origen taketh him to be that Sopater of Berroea, mentioned in the Acts of the Apostles. The 40. Lucius whom Origen taketh to be Luke. The 41. Tertius bishop of Iconium, yet Demochares & Petrus de natalibus do say he was b. of Meiadum, Volaterran hath none such. The 42. Erastus' bishop of Paneas, whom Volaterran calleth Erastes, b. of Meiadum, but Demochares & Petrus de natalibus, have none such. The 43. Phigellus whom Volaterran calleth Philetus & Philegus. The 44. Hermogenes. The 45. Demas. The 46. Quartus. The 47. Apollo's, b. of Caesarea yet Petrus de natalibus saith it was of Connia. The 48. Cephas, who as Dorotheus guesseth was he whom Paul reprehended at Antioch, but it is a fable as it is to be seen in the censure laid down in Eusebius pag. 15. 16. the aforesaid latin writers have none such among the disciples. The 49. Sosthenes. The 50. Epaphroditus b. of Adriana, as Demochares saith of Andriaca. The 51. Caesar. The 52. Marcus the cousin of Barnabas. The 53. joseph. The 54. Artemas whom Volaterran calleth Antomas. The 55. Clemens. The 56. Onesiphorus, or Onesimus, yet by the words of Paul they should not be one. The 57 Tychicus b. of Chalcedon in Bythinia or as the former authors do write, of Colophonia. The 58. Carpus Bishop of Berhoea, Petrus de natalibus saith of Beronia, and Volaterran saith of Cheronea. The 59 Euodius. The 60. Philemon. The 61. Zenas. The 62. Aquila, the aforesaid Latin writers do remember none such. The 63. Priscas, whom the Latins do call Priscus. The 64. junias, Origen and Ambrose do call him julias'. The 65. Marcus otherwise called john. The 66. Aristarchus. The 67. Pudas or Pudens. The 68 Trophimus. The 69. Mark the Evangelist, 
Act. 13. 15 18. 19 20. 21. 1. Cor. 16. Philip. 4. Coloss. 1. 4. 1. Tim. 1. 2. Tim. 4. Epist. ad philem.  and the 70. Luke the Evangelist. Besides these 70. I find others also in holy Scripture worthy the noting, namely, simeon Niger. Manahen, Jude, otherwise called Barsabas, Crispus, Alexander, one that behaved himself very stoutly at Ephesus, Secundus, Mnason of Cyprus an old Disciple, Mercurius, Nereus, Fortunatus, Achaicus, Syntiches, Epaphras, Nymphas, Archippus, Eubolus, the Eunuch baptized of Philippe in the Acts whom Eusebius calleth a Disciple, with others. Other writers as Vincentius, and Antoninus have found out more: namely Savinianus, Potentianus, Altinus, Cis, Maximinus, johannes Senior, Aristion, Zozimus, Euphrates, Martialis, Sidonius, Lazarus, Vrsinus, julianus, and no marvel, for saint Paul witnesseth that 
1. Cor. 15.  Christ was seen after his resurrection of more than five hundred brethren. These be they whom God raised up to plant the principles of his Gospel, and the sound of their feet was heard throughout the world. these be they which fed with Angels, and became themselves food for wild beasts, they spared not their lives unto the death, they quenched the heat of fire, they turned the edge of the sword, they stopped the mouths of furious beasts, they confounded the tyrants, and foyledde the enemies of the truth. I may say of them, as Cyprian speaketh of the true Christians and Martyrs, occidi poterant, sed vinci non poterant. Well they might be slain, but it was unpossible to overcome them. And yet when the enemy triumpheth, that at lest wise he seemeth to have brought his purpose about, we may comfort ourselves with this saying: Sanguis martyrum, semen Ecclesiae, the blood of the Martyrs is the seed of the Church. Christ himself foretold that whosoever would be his disciple, must take up his cross and follow him. These Prophets and these Apostles, and these Disciples have done no less. Abel was murdered by Cain. The children of Israel were oppressed under Pharaoh. Elias was persecuted by jezabel. The Prophet joath was threatened by jeroboam, and slain of a Lion. Zacharie the son of jehoida was stoned to death. Micheas was thrown down, and his neck broken. Amos was smitten with a club on the temples of the head, and so brained. Esaias was sawed asunder in two parts with a wooden saw. jonas was in the whales belly, yet having escaped that danger, was he not without misery. jeremy was persecuted oftentimes, imprisoned very sore, thrown into the deep dungeon where he stood in mire unto the ears, at length stoned to death in Egypt. Ezechiel was slain at Babylon by the Duke of the people. Daniel was thrown among the hungry Lions, yet God preserved him. The three children were thrown into the fiery furnace, but the fire did them no harm. Baruch was feign to fly away to save his life from king joachas hands. The Prophet Urias was slain with the sword by king joacim. john the Baptist was beheaded of Herode the tetrarch. Steven was stoned to death. james was beheaded by Herode Agrippa. Peter was crucified at Rome under Nero, with his head downwards. Paul was likewise beheaded at Rome under Nero. Andrew was crucified by AEgeas king of Edessa, at Pataras a City in Achaia. james Alphaeus, that was Bishop of jerusalem, was thrown down from an high, and brained with a fullers club. Thomas was slain at Calamina, a City in India: the paynim ran him through with a dart, the which some do call a spear or javelin. Philip was crucified at Hierapolis in Asia. Bartolomew was slain alive in India: his skin pulled over his ears, and after all, beheaded. Matthew was run through with a naked sword in AEthiopia. Simon was crucified. Jude was slain. john was scourged, and often persecuted, it is said that Domitian the Emperor caused him to be thrown into a tun of hot scalding oil, yet took no harm. Mathias was knocked on the head with an axe, and immediately beheaded. Mark the Evangelist had a rope tied about his neck, and by that drawn through the street of Alexandria, that his flesh was rend in pieces, the stones coloured with blood, and in the end he was burned to ashes. Barnabas had a rope about his neck, and there with pulled to the stake and burned. This is to bear the cross of our Saviour, this is to drink of one cup with Christ, this is it which S. Paul saith: Whosoever liveth godly in Christ jesus, shall suffer persecution. for through many tribulations we have to enter into the kingdom of heaven. This present treatise of Dorotheus hath moved me thus to write, and the matter itself is so copious, that I can hardly hold my pen, yet I hope the reading of these brief stories will not seem tedious unto any. As for the lives following, I would have thee (gentle reader) to know that where Dorotheus seemed unperfect, and to have overskipped certain lives worthy the noting and the knowledge of the posterity, I have either borrowed the same of some other ancient writer, or gathered it myself out of holy scripture. This is the mark to discern the one from the other. Where anyone life is altogether of Roman letters, the same is none of Dorotheus. If thou thinkest I have done well, give the praise to God, if in thine opinion it seem otherwise, suspend thy sentence, and be not singular in reprehending that, which peradventure after advisement taken, may friendly be interpreted. Farewell.   
DOROTHEUS, OF THE PROPHETS, APOSTLES AND seventy DISCIPLES.  


Samuel.  
SAMVEL was both a Prophet, a Priest, and a judge over Israel. He lived 
Samuel lived about the year of the world. 2940. afore Christ was borne 1030. years. 1. Reg. 1. 2. 3. 7. 8. 9 10 13. 15. 16. 25.  in the days of Heli, Saul and David. His father was called Elkana, his mother Henna. she was of a long time barren, and praying unto God, made a vow that if she bore a man child, she would dedicate him to the Lord all the days of his life. She conceived, bore a son, and called his name Samuel, who being a child was girded with a linen Ephod, and ministered unto the lord All Israel knew him for the true Prophet of God, he rebuked the sins of the people, he exhorted them to turn unto the Lord, he told Heli the high Priest, that God would plague his house. When the people cried unto him for a king, he used all means to persuade them to the contrary, and seeing they would not be answered, he took Saul, and anointed him king to reign over them. This Saul was a wicked king, and because of his impiety the Lord sent Samuel unto him, for to tell him that his reign should not last long, but Samuel was sorrowful, and mourned so long over Saul, until the Lord was angry with him for it. Afterwards God sent him to anoint David king over Israel. In the end this Samuel waxed old, and died in the time of David king of Israel, and was buried at Rama.   

Nathan.  
NAthan was of Gabaon, in the time of king David's reign. He instructed this king in the law of the Lord, and foresaw that David would offend with Beersabea. when he made speed to admonish the king, Belial stayed him. for as he went, he found by the way a dead horse all bare, and because of that, continued there a while. This Nathan died, and was buried in Gabaon his own land.  

Epiphanius Bishop of Cyprus, who lived Anno Dom. 401. writeth thus of Nathan.  
THe Prophet Nathan, of the house of Thock born 
He lived Anno mundi 3009. afore Christ was borne. 960. years. 2. Reg. 7. 12. 3. Reg. 1. 1. Paral. 17. Eccles. 47.  in Gabath a City of Galilee, lived in the time of David, and taught him the law of the lord he foresaw that David was too far in love with Bersabea, and therefore immediately left Gabath, and got him towards jerusalem, for to stay the king from committing so heinous an offence. And behold Beliar stopped him. for when he found him dead, and lying all bare on the high way, he stayed as long as he was a burying of him, lest the carcase of man should unreverently be torn in pieces of brute beasts and ravenously devoured. In the same night understood Nathan that David had committed that horrible offence, wherefore he mourned out of measure, and went back again to Gabath with great lamentation. When Urias, the husband of Bersabea, was slain by the procurement of David, the Lord sent Nathan unto him, that he should rebuke him sharply for his offence. Then at length David remembering himself, was astonished and trembled for fear of the Lord, because he perceived plainly that the Lord was highly displeased with him for his adultery. David knew moreover that the Prophet Nathan was inspired with the holy Ghost, he honoured the man and reverenced his person as the true messenger of God. This Nathan became old, and died, and was buried at Gabath his own land.    

Gad.  
THe Prophet Gad lived in the days of king David, and told him what he should do when 
1. Reg. 22. 2. Reg. 24. l. 21.  he fled from the face of Saul. After David had numbered the people, he brought a message unto him from the Lord, and bad him choose of three plagues. Whether he would have seven years hunger, or flee before the enemy three months, or endure three days pestilence.   

Ahias.  
THis Ahias was of Silon, 
3. Reg. 11. 14.  where the tabernacle out of the City of Heli was. He died, was buried nigh the Oak in Silon. He is called also Adonias.  

Epiphanius writeth thus of Ahias.  
Ahias' the Selonite, born in Selom, of the tribe of juda, where the old tabernacle of the Ark, out of Armathen, the town of Heli the Priest was to be seen. This is that Prophet which prophesied of Solomon the son of David, that he would fall from the lord He rebuked jeroboam, saying, that when he came to be king, he would deal unfaithfully with the lord He saw in a vision a yoke of oxen destroying the people, and assaulting the priests. He prophesied unto Solomon, that women would withdraw his mind from the lord This Ahias became so old that his sight was dim, he died not far from the Oak in Silo, and there was buried.    

Asaph.  
ASaph was a fear, that is a Prophet in the time of David. He appointed him chief of those 
1. Par. 16. 2. Par. 29. 35.  that praised the Lord in Psalms.   

Idithum.  
IDithum was one of king David's Prophets, and appointed by him to prophecy with haps, 
1. Par. 25. 2. Par. 35.  psalteries and cymbals.   

Addo.  
ADdo, of some called Iddo, was a prophet in the time of Solomon, Roboam, and his son Abia. 
2. Par. 9 12. 13 He lived in the year of the world. 3069. he died afore Christ about 900. years. 3. Reg. 12. 2. Par. 11. 12.  The doings of Solomon are said to be written in his visions. he is said to have written the genealogy of Roboam. The manners and sayings of Abia the son of Roboam, are said to be written in the story of the prophet Iddo, which is not extant.   

Semeia.  
SEmeia prophesied in the days of Roboam king of juda. and when Roboam would have fought with jeroboam, the word of God came unto Semeia, saying: speak unto Roboam the son of Solomon, king of juda, and unto all the house of juda and Benjamin, and to the remnant of the people, ye shall not fight against your brethren. etc. When Roboam forsook the law of the Lord, Semeia was sent unto him with this message: Thus sayeth the Lord, ye have left me, and therefore have I also left you in the hands of Sesac king of Egypt.   

joath.  
THis joath was of 
3. Reg. 13.  the land of Samaria. A Lion smote him that he died, and was buried in Bethel, nigh the false prophet which deceived him.  

Epiphanius writeth thus of joath, whom he calleth joam.  
THe Prophet joam was of Samaria, a Lion met him by the way, and slew him. This is he that reprehended jeroboam for the golden calves he erected, that took away also that wicked oblation and sacrifice. When jeroboam stretched forth his hand against him, his hand was withered. Immediately after, an old prophet deceived this joam: for when he had constrained him to eat bread, and to drink water otherwise then the Lord had commanded joam, a Lion met him and killed him, without any harm done to his ass. He was buried in Bether, hard by this old false prophet. When that shortly after this false prophet died, he requested of the priests he might be buried where joam was laid, because he had deceived him, and that either of them was to receive at the resurrection, according unto their doings. Wherefore they were both laid in one sepulchre.    

Oded.  
ODed the prophet, and father of Azarias the prophet, lived very long unto the time of Achas 
2. Par. 15.  king of juda. his abiding was in Samaria. when the host of the king of Israel had taken great spoil, and made great slaughter of the tribe of juda, Oded the prophet went forth before the host that came to Samaria, and said unto them. Behold, because the Lord God of your fathers 
2. Par. 28.  is wroth with juda, he hath delivered them into your hand, and ye have slain them with cruelty that reacheth up to heaven. And now ye purpose to keep under the children of juda and jerusalem, and to make them bondmen and bondwomen: and do ye not lad yourselves with sin in the sight of the Lord your God? now hear me therefore, and deliver the captives again, which ye have taken of your brethren, for else shall the great wrath of God be upon you.   

Azarias.  
THis Azarias was of Synatha & put away from Israel the captivity of juda. he died & was buried in his own country.  

Epiphanius writeth thus of Azarias.  
AZarias the prophet was of the house & lineage of Symphata. 
He lived in the time of Ala king of juda. 2. paralip. 15.  this is he that took away by his prayers the captivity that was threatened in jerusalem to light upon juda. he prophesied somewhat of the coming of the lord he rested in the Lord in his own country, where he was also buried.    

Hanani.  
THe prophet Hanani prophesied in the days of Asa, king of juda. when Asa for fear of Baasa 
2. Paralip. 16.  king of Israel joined in league with Benhadab king of Syria, Hanani the prophet came to Asa and said unto him. because thou hast trusted in the king of Syria, & not rather put thy trust in the Lord thy God. therefore is the host of the king of Syria escaped out of thine hand, had not the Aethiopians & Lubin an exceeding great host with many chariots & horsemen? and yet because thou diddest trust in the Lord, he delivered them into thine hand. for the eyes of the Lord behold all the earth, to strengthen them that are of perfect heart toward him: herein thou hast done foolishly, & therefore from henceforth thou shalt have war. & so Asa was wroth with the prophet, and clapped him in prison, for he was displeased with him because of his prophecy.   

jehu.  
IEhu the son of Hanani the prophet, lived in the days of josaphat king of juda. he prophesied against 
3. Reg. 16. 2. Par lip. 19 20. He lived Anno mundi. 3134 afore christ about 840. years.  Baasa king of Israel, that god would root him out with all his posterity, for murdering of Nadab the son of jeroboam. when josaphat took part with Achab king of Israel against the king of Syria. jehu went forth to meet him & said unto him. wouldst thou help the ungodly & love them that hate the Lord? therefore is wrath come down upon thee from before the lord nevertheless there are some good acts found in thee, in that thou hast hewn down the groves out of the land, & hast prepared thine heart to seek God. this jehu is said to have noted the acts of josaphat in the book of the kings of juda.   

jehaziel.  
IEhaziel prophesied in the days of josaphat king of juda. when all juda stood in great fear of 
2. Paralip. 20  the host & multitude of enemies that came against them, the spirit of the Lord came upon jehaziel in the mids of the congregation, & he said: hearken all juda & ye inhabitors of jerusalem, & thou king josaphat, thus saith the Lord unto you. be not afraid, nor faint hearted by reason of this great multitude: for the battle is not yours but Gods. to morrow go ye'downe against them, behold they come up by the cleft of Ziz, and ye shall find them at the end of the brook before the wilderness of jeruel, ye shall not need to fight in this battle, but step forth & stand, and behold the help of the Lord which is with you. fear not, nor let your hearts fail you, O ye of juda and of jerusalem, to morrow go out against them for the Lord will be with you. when they came to the enemies they found them all dead carcases.   

Eliezer.  
ELiezer prophesied under josaphat king of juda. After that josaphat joined himself with Ahazia 
2. Paralip. 20.  king of Israel, whose mind was to do wickedly and together with him to provide a Navy to sail into Tarsis: Eliezer prophesied against josaphat saying. because thou hast joined thyself with Ahazia, the Lord hath broken thy works. And the ships were broken, that they were not able to go to Tarsis.   

Elias.  
THis Elias was the first man that showed men the way to heaven, he was the first man that showed the 
Elias lived Anno mundi 3130. and was translated afore Christ about 850. years.  way to be one for men & angels. He dwelling sometimes upon earth entered also into the heavens, being mortal. herein the world had his conversation with immortal creatures, he which walked upon earth, liveth now like a spirit with the angels in heaven: this is he that gave his spirit to rest double upon his disciple Elisseus, this is he though he continue a man, yet waxeth he not old, this is he that is reserved for a captain of war against Antichrist, this is he that will withstand him and rebuke his pride & falsehood, this is he that in the end of the world will turn all men from his lying & deceit unto God, this is he that received the gift of God to be the forerunner of the second & glorious coming of the lord although his service was among the basest sort, yet is he now in company with the angels. he was a Thesbit of Arrhabia, of the tribe of Aaron, his dwelling was in Galaad. for Thesbis was an habitation dedicated unto priests. afore his mother was delivered of him, his father saw in a vision the angels saluting of him all in white, wrapping him with flames of fire as it were swathing bands, and nourishing him with fire, as it had been usual food or pap. To jerusalem he went and told his vision, answer was made he should not fear his dream at all, for it would come to pass that the child his wife was great of, should dwell in great light, that what so ever he said should be of great force, and that he should judge Israel with sword and fire.   

Zacharie the son of Iehoida.  
ZAcharie the son of jehoida, Prophesied in the time of joas king of juda. when the tribe of 
2. Paral. 24.  juda served groves and Idols, the wrath of God came upon them for their trespasses. He sent Prophets unto them to bring them again unto the Lord, but they would not hear. The spirit of God came upon Zacharia, the son of jehoida the Priest, and he said unto them. Thus sayeth God, why transgress ye the commandments of the Lord, that ye can not prosper? because ye have forsaken the Lord, he hath also forsaken you. and they conspired against him, and stoned him with stones at the commandment of the king, even in the court of the house of the lord   

Elissaeus.  
ELissaeus was of Abelbuel, the land of Rubim. And because of him there came a strange thing 
Elissaeus died about. 750. years afore Christ was borne.  to pass. What time he was borne in Gargalis, the golden cow in Selom bellowed so loud that she was heard at jerusalem. Hereupon a certain Prophet said: there is borne in jerusalem a prophet, which shall overthrow their carved Images & molten Idols. He died and was buried in Samaria.   

Osee.  
OSee the Prophet, spoke by divine inspiration of our Lord Christ in this sort. In their adversity 
He lived Anno mundi 3286 & died before Christ about. 630. years. Osee. cap 6. 1. Cor. 15.  they shall early seek me, saying. Come, let us turn again unto the Lord, for he hath smitten us, and he shall heal us, he hath wounded us, and he shall bind us up again. After two days shall he quicken us in the third day, he shall raise us up, and then shall we have understanding. etc. It was by occasion of this Prophecy that S. Paul said to the Corinthians. I have delivered unto you first of all that which received, how that Christ died for our sins agreeing to the scriptures. and that he was buried, and that he rose again according unto the Scriptures. For this it is that the Prophet saith here, and the third day he shall raise us up. there can no more be found in any other place of the third day throughout the old Testament. Again this Prophet writeth that which may be applied unto our Lord Christ, my flesh is of them. Again. Ephraim compassed me about with lies, and the house of Israel with deceit, but Jude 
Osee. 11.  yet ruleth with God, and is faithful with the saints. Because the Lord Christ is said to have come of this tribe, therefore sayeth he that this tribe of juda is faithful with the saints. Again in the same Prophet. I will redeem them from the power of the grave, and deliver them 
Osee. 13. 1. Cor. 15.  from death. o death where is thy victory, o hell where is thy sting. S. Paul reasoning of the resurrection, alleged this Prophecy. This Osee was of Belemoth, of the tribe of Isachar, and was buried in peace in his own country.   

Abdias.  
THe grace of God gave unto this Prophet power and knowledge to speak of the mystery of Christ. for thus he sayeth. The day of the Lord is near upon all the Heathen. This Prophecy seemeth as if it had been spoken against the Scythians, that is, against Gog and Magog, yet is it more certain and more properly applied to the Lord Christ. a little after he sayeth. Upon mount Zion there shallbe deliverance. This Abdias was of Sychem, and the town Bethacharam, he was the disciple of Elias, and having endured great vexation for his sake, yet was he preserved. He was the third of the fifty sons of the prophets whom Elias pardoned. He went unto Ochozias. and afterwards left his king's service, and gave himself to the gift of Prophecy. He died and was buried with his fathers.   

Micheas.  
MIcheas was also endued from above, that he Prophesied of the coming of our Lord Christ in this sort. And thou Bethlem Ephrata, art not the least among the thousands of juda. Out of 
Mich. cap. 5.  thee shall he come forth unto me which shallbe the governor in Israel, whose outgoing hath been from the beginning, and from everlasting. This was the Prophecy which the high priests & scribes of the jews brought forth, when as after Herode had demanded of them where Christ should be borne, they said: In Bethlehem. Hereupon Herode scent the wise men into Bethlehem. Again 
Math. 2. Mich. 7.  saith the Prophet. He shall turn again and be merciful unto us, he shall put down our wickednesses, & cast all our sins into the bottom of the sea. He will perform to jacob the truth, and mercy to Abraham, as he swore unto our fathers in old time. This Micheas was of Marathi, of the tribe of Ephraim, and after he had much ado with Achab, joram his son threw him down for to break his neck, because he had rebuked him for the sins of his fathers. He was buried in his own land, in the common burial in Ephraim.   

Amos.  
AMos was the father of the prophet Esay, God gave him of his spirit to prophecy of Christ's 
Amos. 4. Cap. 9  coming in this sort. For behold I frame the thunder, and create the wind, revealing my Christ among men. Again, In that day will I raise up the tabernacle of David that is fallen down, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old. that they may seek the Lord which are the remnant of men, & all the heathen upon whom my name is called, saith the Lord which doth this. james made mention of this Prophecy in the 
Act. 15.  Acts of the Apostles. This Amos was of Thecna. Armasias king of juda persecuted him very oft chastised him many times, at length the son of Amasias took him with a club on the temples of the head, and killed him. while as yet he drew breath after his wound, they brought him to his own country, and within two days after he died, and was there also buried.   

Esaias.  
THis great Prophet Esay, the son of Amos foresaw in a figure the mystery of Christ when 
Esay was before the incarnation of Christ about 600. years. Esay. 6.  he saw the Lord sitting upon an high and glorious seat, where (sayeth he) the Seraphines stood about him, whereof one had six wings, and an other had six wings, wherewith they covered their faces, and cried one to the other in this manner. Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory. Then was there one of the Seraphins sent, which took of the altar an hot coal with the tongues, and touched his lips, saying: this taketh away thine unrighteousness. He was so fully instructed by the vision he saw, and persuaded of the type and figure, that he foreshowed the mystery of Christ. Again, he was so endued with grace from above, that he prophesied of the mystery of Christ's passion in this sort. He was led as a sheep to be 
Esay. 53.  slain, yet was he as still as a Lamb before the shearer, and opened not his mouth. The Eunuch of Ethiopia, reading this Prophecy, requested Philip to expound it unto him, who immediately declared 
Act. 8.  that the Prophet had said this most truly of Christ our lord again he saith. He is such a man as hath good experience of sorrows and infirmities. And again. He did none evil, neither was there guile found in his mouth, yet the Lord will cleanse him of his wound, and show light unto him. Again. Thus saith the Lord: Behold I lay in Zion for a foundation a stone, even a tried 
Esay. 28. 1. Pet. 2. Esay. 61. Luke. 4.  stone, a precious corner stone, a sure foundation. and who so believeth on him shall not be confounded. Again. The spirit of the Lord is upon me, therefore hath he anointed me. etc. When the Lord readd this in the synagogue on the Sabaoth, he said. Verily I say unto you, this day is this scripture fulfilled in your ears. This Esay was of jerusalem. He died at jerusalem under king Manasses, being sawed a sunder in two parts, and was buried under the Oak, nigh the 
The martyrdom of Esay.  well of Rogel, hard by the place where the waters ran which king Ezechias dammed up. It was by this Prophet that God wrought the monument, and memorial of the place called Siloam, for when breath failed him before death came, he called for a little water to drink, which was immediately sent unto him out of this brook, & therefore the place is called Siloam, which is by interpretation as much to say as sent. In the time of Ezechias before this lake or pond was made, there came 
When the jews came for water, it ran, when their enemies were a thirst, and sought it, it would not run. The prayers of Esay while he lived, were available before and after his death.  out a little water at the prayer of Esay. for the people were then in the plain countries of the Moabites, who were aliens. and left the city perished through want of water (for the enemies inquired where they might drink, the City being beset, they besieged also the brook Siloam which was dry unto them) there came forth water when the jews prayed together with Esay. Therefore it runneth continually after a secret sort unto this day for to reveal this great miracle. And because this was done by Esay, the jews for memorial thereof, buried him with great care and honour nigh Siloam, that by his holy prayers they might in like sort enjoy the benefit of this water after his departure out of this world. for he had an answer from above to do as he did. His sepulchre is nigh where the kings are buried, behind the burial of the jews, towards the south. Solomon builded the tomb of David unto the East of mount Sina, having an entrance to go in from the way which cometh out of Gabaon, out of the City about a twenty furlongs. He made it so crooked and so awry, that it can hardly be perceived, so that many Priests, and in manner the whole nation of the jews could not unto this day find the way that goeth in. King Solomon had laid up there, gold that came out of Aethiopia and spice. And because Ezechias showed and dishonoured the bones of his fathers, therefore God bad him assure himself it would come to pass that his seed should serve his enemies, and he made him barren and fruitless from that day forth.   

joel.  
GOd gave of his spirit unto the Prophet joel, that he foreshowed the mystery of Christ. For 
joel. 2.  he sayeth. And it shall be in the last days saith the Lord. Of my spirit I will pour out upon all flesh: your sons & your daughters shall prophecy: your young nien shall see visions, and your old men shall dream dreams. On my servants & on my handmaidens I will pour out of my spirit in those days, and they shall prophecy. I will show wonders in heaven above, & tokens in the earth beneath, blood & fire, and the vapour of smoke: the sun shallbe turned into darkness, and the Moon into blood, before that great & notable day of the Lord come. And it shall come to pass, that whosoever shall call upon the name of the Lord shallbe saved. S. Peter rehearsed this Prophecy in the Acts of the Apostles, that it was even then fulfilled when as the holy 
Act. 2.  Ghost came down from heaven and rested upon the Apostles on the day of Pentecost. This joel was a neighbour unto the city Bethomeron in Rubim, where he died, & was also buried in peace.   

jonas.  
Jonas hath not barely in word, but truly in deed foreshowed the mystery of our saviours resurrection. For Christ saith in the gospel: Even as jonas was three days and three nights in the belly of the whale, so shall the son of man be three days and three nights in the bowels of the earth. Even as the whale cast up jonas uncorrupt, so hath the sepulchre restored the Lord to the better life. This jonas was of Cariathmaus, nigh Azotus, a City lying on the sea coast towards the Gentiles. After he came out of the whales belly, and taken his way to the City of Ninive, he tarried not in that land, but took his mother, and sojourned in Assur a foreign soil. He thought with himself, by this means I shall take away the infamy which I have purchased unto myself by prophesying falsely against the City of Ninive. Elias having propheried in those 
The widow of Sarepta was the mother of jonas and he himself was the child that Elias raised from death to life, so saith Epiphanius.  days against the house of Achaab, and called for famine to light upon the earth, fled away, and being come to a widow which had a child, he tarried there (for he could not abide among the uncircumcised) & blessed her. When jonas died, God raised him to life by Elias, for he would have him then know that he could not fly from the hand and power of God. After the famine was ended, jonas left that country, and got him to the land of juda, and when his mother died by the way, he buried her by mount Libanus. He died also himself in Saar, and was buried in the cave of Cenzeum, who had been made judge over one tribe in his country, what time the land wanted a Prince. This Prophet gave strange tokens unto jerusalem and the whole land. to wit, a stone crying very lamentably that the end was at hand. that when jerusalem were trodden and frequented of all nations, than the City should be destroyed.   

Sophonias.  
SOphonie was also thought worthy to prophecy of the Lord jesus Christ. For thus he saith: the lord 
Sophon. 2.  shallbe terrible unto them, & destroy all the gods in the land, & all the isles of the heathen shall worship him every man in his place. And again. I will cleanse the lips of the people that they may 
Sophon. 3.  every one call upon the name of the Lord, & serve him under one yoke. from beyond the rivers of Aethiopia will I take my dispersed, and they shall bring me an offering. And again. Rejoice O daughter Zion, be joyful o Israel, rejoice and be glad from thy whole heart o daughter jerusalem, for the Lord hath wiped away thy unrighteousness, he hath redeemed thee from the hand of thine enemies, the Lord himself will reign in the midst of thee, so that thou shalt no more see any mischief befall unto thee. These things do properly appertain unto the Lord jesus Christ. This Sophonias was of the tribe of Simeon, and the land Sabarthatha. He prophesied of the City, the end of Israel, and confusion of the wicked. He died and was buried in his own land.   

jeremy.  
IEremie received grace from above, to prophecy of the mystery of Christ. For he sayeth. And 
jeremy was before the incarnation about. 510. years. Math. 27.  they took thirty pieces of silver, the price of him that was valued, whom they bought of the children of Israel, and gave them for the potter's field as the Lord appointed me. Matthew remembered this prophecy in the gospel, as then fulfilled in the passion of Christ. Again sayeth the same prophet. Behold, the days will come saith the Lord, and I will make a new covenant with the house of Israel, & the house of juda, not such a covenant as I made with their fathers, what time I brought them with a mighty arm out of Egypt. For they kept not my covenant, and therefore I have despised them saith the Lord, but this is the covenant which I will make with the house of Israel. After those days sayeth the Lord, I will set my laws in their minds, and I will write them in their hearts, and I will be their God, and they shall be my people neither shall every one then teach his brother, or his neighbour saying: know the lord for every one shall know him from the lowest to the highest. because I will have mercy on their iniquities & their sins will I remember no more. S. Paul writing to the Romans put them in remembrance of this 
The martyrdom of jeremy, he was very oft persecuted by joachas the son of josias, and imprisoned by Sedechias before his going into Egypt. jerem. 36. 37 38. Dorotheus talked with some of the posterity of Antigonus. A prophecy of the birth of Christ, & the overthrow of a Idols. A custom in Egypt Egypt to worship a virgin and an infant. This Ark was a coffer made by M●seses in the desert. 5. cubi in length 3. in bread therein were put the table of the old law, the rod of Moses part of magna. 2. Paralip. 34. 4. Reg. 22.  prophecy. This jeremy was of Anathoth, the people stoned him at Taphnis in Egypt, and so he died and lieth buried there where Pharaos' palace stood. The Egyptians being greatly benefited by him, did him that honour. For he had prayed for them when certain Adders and beasts that were bred in the water molested them sore, such as the Egyptians called Menephoth, and the Grecians, Crocodiles. And at this day also the faithful thereabouts do pray in that place, & take up dust from thence for to cure such as are hurt of those beasts. Many of them also do use therewith to chase away these venomous creatures into other waters. We ourselves have learned of some that were of the line of Antigonus and Ptolomaeus, ancient and elderly men, that Alexander king of Macedonia, coming unto that place where the Prophet was buried, and hearing of the mysteries thereof, translated his tomb & relics into Alexandria, placed them there with great pomp & glory on every side, & so that kind of serpent was banished that land also, and that water in like sort. thus were the serpents whom they call Argolai, that is Lisards put away, being brought out of Peloponnesus, so that the people there are called Argolai, that is lazy loubers. their speech is nice & fine, but altogether infortunate. This jeremy gave the priests in Egypt, warning that their Idols must be broken and thrown to the ground by a saviour, that was a babe that should be borne of a virgin and laid in a Manger. And therefore at this day they set a virgin in bed, and an infant in a Manger, and adore them. And when as of old, king Prolomaeus demanded of them why they did so, their answer was that their ancestors had delivered them that mystery, and received it of the holy prophet. before the temple was taken this prophet took out the Ark of covenant & all that was laid up therein, and hide it in a certain rock, saying unto such as were present. The Lord from Sinai is gone up into heaven, & again the lawgiver shall come out of Zion with great power, and the sign of his coming shallbe unto you when all nations shall honour a tree. he said moreover, no man shall take away that Ark except Aaron, and no man shall see the tables laid up therein, be he priest or be he Prophet, except Moses the chosen of God. And at the resurrection the Ark shall first rise and come forth out of the rock, and it shall be laid on mount Sina, and thither unto it will all the Saints assemble together looking for the Lord, and flying from the enemy which would have destroyed them coming unto this rock. he sealed up this Ark with his finger writing thereon the name of God, the form of it was like the engraving of iron, and a light cloud over shadowed and covered the name of God, neither knew any man this place, neither could any man read the sealing unto this day, neither shall unto the end. This rock is in the desert where the Ark was made at the first, between two mountains where Moses & Aaron lie buried. And in the night time a cloud much like fire covereth this place even as it did of old. The glory of God can never be away from the name of God. Therefore God gave unto jeremy the grace that he should finish his mystery, & become companion with Moses & Aaron who are joined together unto this day. For jeremy came of the line of the priests.   

Hulda.  
HULDA a prophetess, the wife of Sallum dwelled in jerusalem in the time of josias. The king sent Helkia the priest with many others unto her for to understand what the will of the Lord was touching their doings. she answered in this sort. Thus saith the Lord God of Israel, tell ye the man that sent you unto me. Even thus saith the Lord, behold I will bring evil upon this place and upon the inhabiters thereof, even all the curses that are written in the book which they have read before the king of juda: because they have forsaken me and have offered unto other gods to anger me with, all manner works of their hands: therefore is my wrath set on fire against this place and shall not be quenched. And as for the king of juda which sent you to inquire of the Lord, so shall ye say unto him. thus saith the Lord God of Israel, concerning the words which thou hast heard, because thine heart did melt, and thou didst humble thyself before God when thou heardest his words against this place, & against the inhabiters, & humbledst thyself before me, & cariedst thy clothes & didst weep before me: I have heard it also saith the lord. behold I will take thee to thy fathers, & thou shalt be put in thy grave in peace, & thine eyes shall not see all the mischief that I will bring upon this place, and upon the inhabiters of the same.   

Naum.  
GOd endued Naum with his spirit that he prophesied of the resurrection of our Lord Christ. Keep thy festival days O juda, pay thy vows unto the Lord, for the wicked shall pass no more through thee, the wicked is utterly cut of, he that rid thee out of trouble, riseth up, breathing in thy face. This Naum was of Eltesis. over Bethabara and of the tribe of simeon. After jonas he prophesied strangely of Ninive, that they should all be destroyed by sweet waters and fire under ground, which came so to pass. for the meare or lake which compasseth the city, at a certain earthquake, drowned and destroyed all, and fire that came out of the desert consumed the upper part of the city. This Naum died in peace, and was buried in his own land.   

Abacuk.  

Abacuk. 1. Act. 13. An Angel took Abacuk by the hear of the head as he had meat & pottage in his hand, and carried him into Babylon where Daniel the prophet was in the dungeon among Lions: after he had said and relieved Daniel, the Angel called him home the same day. Dan. 14.  THe spirit of God came upon Abacuk that he prophesied of the resurrection of Christ, his words are these. Behold ye despisers, and wonder, and perish ye, for I do a work in your days, a work which ye shall not believe though a man declare it you. S. Paul applied this prophecy very well at Antioch in Pisidia, to have been spoken of the resurrection of our Lord jesus Christ. This Abacuk was of the tribe of Simeon, and the land Bithicuchar. he foresaw the taking of jerusalem before the captivity, and therefore lamented greatly. And when Nabuchodonosor came up against jerusalem, he fled into Ostracina, and dwelled in the land of the Ismaelites. when as such captives as were in Chaldaea returned again, & such as were left in jerusalem went down to Egypt, he dwelled in his own land. And when on a certain time he ministered food unto the reapers of his land, & took pottage, he prophesied unto his servants saying: I will go into a far country but I will return quickly again. of ye see that I tarry to long, give you unto the reapers their meat. when he had been in Babylon & given the prophet Daniel his dinner, immediately he was by the reapers as they sat at meat, neither made he them privy to any thing that was done. he knew that the people would shortly return out of Babylon, & two years before their return he died & was buried in his own land he prophesied also of the destruction of the temple, that a nation should come out of the west & destroy it. then (saith he) the Cypress silk rob of the inner temple shallbe set abroad & the pinnacles of the two pillours shallbe taken away, & no man shall know where they shallbe laid. they shallbe carried by an Angel into the desert, where the Ark of covenant went at the first. And about the end the Lord shallbe known in them, and he will lighten them that sit in darkness, and suffered persecution of the serpent as he did from the beginning.   

Ezechiel.  
THis Ezechiel prophesied in Babylon & was endued with grace from above, to prophecy of the 
Ezechiel was poor the incarnation about 500 years.  mystery of Christ. for he saith. I will deliver them out of all their trouble and iniquities, and I will cleanse them, and they shallbe my people and I will be their God. As for my servant David he shallbe a prince in the midst of them; and there shallbe one shepherd over them all. for they will walk in my commandments And again. These water's flow out into the sea, towards the east, and run down into Arabia, and come into the sea coming thither, the water 
Ezech. 47.  shallbe wholesome. yea it will come to pass that all which live and move where this river cometh 
The martyrdom of Ezechiel.  shallbe preserved. This Ezechiel was of the country Sarira & the line of priests. he died in Chaldaea in the time of the captivity, after he had prophesied very much unto the inhabitants of judaea, the Duke of the people of Israel slew him at Babylon, because he reproved him of Idolatry, and the people buried him in the field Maur, in the sepulchre of Sem and Arphaxad, the progenitors of Abraham. that monument is a double cave. for Abraham built in Chebron a sepulchre unto Sara after that fashion. It is called double, because it is made of turnings and windings, standing upon the plain ground, yet hanging in a certain rock. He gave the people a strange token, that they should note when the river Chobat dried up, then persuade themselves that the hook or sith of destruction was at hand, even to the bounds of the earth, again when it overflowed the city of jerusalem, that their return was at hand. for the holy Prophet dwelled at that river. and thither it was that many resorted unto him. It fell out that when there was a great multitude of people about him, the Chaldaeans stood in great fears of the Hebrews lest they molested them, & when they set upon them for to slay them, the prophet caused the water of the river to divide itself, & to give them passage to fly unto the further bank, & that as many of the Chaldaeans as pursued after them that fled should be drowned. The same prophet prayed unto God in the time of scarcity and dearth, & in so doing procured unto the people great store of fish, & again when many of them died he en reated the Lord for them, that they were restored to life. when the people was in manner destroyed, he wrought such wonderful miracles that he discouraged their enemies, and that God smote them from above. when the people said unto him, we perish, there remaineth no hope for us, he 
Ezech. 38.  persuaded them by prophesying of dead bones that there was comfort enough left for Israel, both for the present, and for the time to come. This Prophet judged Israel, and showed what should become both of jerusalem and the Temple. He was taken from Babylon that he came to jerusalem 
He was carried to jerusalem in a vision.  the same hour to rebuke such as believed not in God. This Prophet saw even as Moses did before him, the figure of the Temple, the Wall, and what was thereabout, and the gate through the which the Lord was to enter in, and toe go out, and that it would come to pass that the same gate would be shut, and that all nations should put their trust in the Lord. In Babylon he judged the tribe of Dan, and of Gad, because they wrought wickedness in the sight of the Lord, in persecuting them that kept the law, and he gave them a terrible token, for Adders destroyed their children, and all their cattle for their sin and iniquity. He prophesied also that for their sakes the people should not return unto their own country, but should remain in Media until they had repent them. One of these was he that slew this Prophet.   

Daniel.  
THe prophet Daniel prophesied in Babylon, and was accepted of, as one that was fit to prophesy 
Daniel lived afore the incarnation of Christ about 500 years. Daniel. 9  of Christ. Know therefore & understand (saith he) that from the going forth of the commandment to bring again the people, and to build jerusalem unto Messiah the prince, there shallbe seven weeks and threescore & two weeks etc. Again in an other place. There was a stone cut without hands, & the stone smote the image, it became also a great mountain and filled the whole earth. Again. And behold, there came one in the clouds of heaven like the son of man which went unto the ancient of days, & unto him there was given honour & power, with other things that there are laid down. This Daniel was of the tribe of judah, a noble man borne, being a young child he was led into captivity out of judaea, into the land of the Chaldees: he was in the upper Betheron, & so chaste man that the jews thought he had been gelded. he bewailed very much both the people and the holy city jerusalem. He brought himself very jowe, and weak by fasting and abstaining from delicate food, feeding upon the fruit of the earth. In form of body he was dry and leave, but in the favour of God he was moist and of good liking. At the request of Balthasar the king's son, this prophet prayed very much for king Nabuchodonosor, who was transformed into the figure of a monstrous beast, that his father should not be cast away. In the fore parts, and the head he was like an Ox, the hinder parts with the feet resembled the Lion, his hears were as eagles feathers, and his nails like birds claws. It was revealed unto this holy man that the King for his brutish sensuality and stiffneckedness should be transformed into a beast. That is to say, he should be made subject unto Belial like an Ox under yoke, and resemble a Lion for his ravening, tyranny and cruelty. These are the properties of Potentates in their youth, until at length they are become bruit beasts, ravening, slaying, practising tyrauny and all kind of impiety, and in the end they receive of the just judgement of God, the reward of their wickedness. The spirit of God gave this holy man to understand that like an Ox he would feed upon hay which was his food. Wherefore Nabuchodonosor after he had digested this meat, he recovered the sense and understanding of 
Daniel. 5.  man, he wept, he made supplication unto the Lord day & night, he prayed unto the Lord forty times. And being come unto himself, yet forgot he that he had been made a man. The use of his tongue was taken away that he could not speak, and understanding of that, immediately he fell a mourning. His eyes by reason of his continual lamentation gave forth a dead look. Many went out of the city to see him, yet only Daniel would not go. for all the while he was so transformed Daniel ceased not to pray for him his saying was, he will become a man again, & then will I see him, but they gave no credit unto his words. Daniel by praying unto the most highest brought to pass that the seven years whom he called seven times, were turned into seven months, & that the mystery of the seven times should in them be finished. within the space of seven months he was restored unto himself, the six years that were behind, & the five months he prostrated himself before the Lord, confessing his sins, & iniquity. And when he had obtained remission of sin, he gave his kingdom unto the prophet, he eat neither bread neither flesh, nor drunk wine, but confessed his sins unto the lord. For Daniel had commanded him to feed upon pulse & herbs, & so to please the Lord. wherefore he called Daniel Balthasar & would have made him cohere with his sons. but as touching the kingdom, the holy prophet would none of it, his answer was, be favourable unto me O Lord, that I forsake not the inheritance of my fathers, and become heir unto the uncircumcised. He wrought many strange wonders in the presence of the other kings of Persia which are not written. Daniel died in Chaldaea, and was 
Epiphanius writeth of this prophecy without any great difference between Dorotheus and him. jerem. 36. 45. Baruch. 1.  honourably buried alone in a princely sepulchre. he gave a terrible token as touching the mountains over Babylon saying. When ye see them smoke of the North side, the destruction of Babylon is at hand. When ye see them burn, than the whole world is nigh to an end. If out of these mountains in time of calamity, there shall flow out water, than the people shall return into their own land, if blood do run out, there will be great slaughter throughout the world. After all, this holy man of God rested in peace.   

Baruch.  
BAruch lived in the time of the prophet jeremy, he was his scribe. he wrote out of jeremies' mouth & read it before joachas the son of josias king of juda, & after he had read it he was feign to fly away and hide himself together with jeremy, for the book was burned. It appeareth after this plight he was very timorous, God sent jeremy to reprove him for it. Being led captive into Babylon, when jeremy went down to Egypt he wrote that book which beareth his name, the which was sent from thence to jerusalem to be read in the temple upon high days.   

Urias.  
Vrias' was of Cariath-iarim, the son of Semei, he prophesied against the city of jerusalem, 
jerem. 26.  and the whole land of ludaea even as jeremy did. joacim the son of josias king of juda sought to kill him therefore. Urias' hearing of it was very much afraid, fled away, and got him into Egypt. but king joacim sent men after Urias which brought him out of Egypt, so that in the end king joacim smote Urias with the sword and killed him and threw his carcase where the common sort of people were buried.   

Aggaeus.  

joh. 6. Epiphanius saith, he first at that time song Aleluia & Amen. the which was afterwards retained in the church being the hymn of Aggaeus & Zacharie. Zachar. 9 13.  AGgaeus was endued with grace from above to prophesy of the Lord Christ, & under the person of Zorobabel he spoke that which agreeth with the Lord Christ, that is to say: I will make thee as a signet, for I have chosen thee saith the Lord of hosts. even as john the Evangelist speaking of the son of man saith: for him hath God sealed. This Aggaeus being a young man came from Babylon to jerusalem, and prophesied very plainly of the return of the people, and as touching the temple, he saw with his eyes the building again of it. he died and was buried nigh the sepulchres of the priests, with the accustomed honour done at the burial of priests.   

Zacharias.  
THe spirit of God came upon Zachary that he prophesied of the coming of Christ. for he saith. Rejoice thou greatly O daughter Zion, be glad O daughter jerusalem, for lo, thy king cometh unto thee even the righteous & saviour, lowly & simple is he, riding upon an Ass, and upon the foal of an Ass. Literally he spoke this prophecy of Zorobabel but the truth of it in the end took place in the Lord jesus Christ. Again he writeth. And I will say unto him, how came these wounds in thine hands? he shall answer, thus was I wounded in the house of mine own friends. And a little after, I will smite the shepherd & the sheep will be scattered abroad. The Lord himself was 
Math. 26.  mindful of this prophecy about the time of his passion, alleging it & applying it to himself when he should be betrayed. This Zacharie being very aged came out of Chaldaea, & there prophesied unto the people of many things, & for confirmation thereof wrought strange things, he executed also at jerusalem the priestly function, he blessed Salathiel, & his son, and called him Zorobabel. he gave by his prayer & service which he made at jerusalem, unto the Persians' under Cyrus, the victory, he prophesied of him & blessed him exceedingly. As touching his prophetical visions he saw them at jerusalem. he entreated of the end of the Gentiles, of the temple, of idleness, of prophets & priests, and of a double judgement. he died being a very old man, and was buried nigh Eleutheropolis, a forty furlongs of in the field Noeman. but in the time of Ephidus the bishop he was revealed to be 
Malachi was before the incarnation of Christ about 412. years. Malachi. 1. Malach. 3. Math 11. Luc. 7.  that Zacharie the son of Barachie, whom Esay spoke of, the land where he lieth is called Betharia out of jerusalem a hundred and fifty furlongs.   

Malachias.  
MAlachie even as the rest have done, prophesied of our Lord jesus Christ, for thus he saith. From the rising of the son unto the going down of the same, my name is great among the Gentiles, & in every place incense shallbe offered to my name and a pure offering. for my name is great among the very heathen saith the Lord of hosts. And again he saith. Behold I will send my messenger, & he shall prepare the way before thee. john Baptist & our saviour also applied this prophecy unto himself. Again saith the same Prophet. Unto you that fear my name shall the son of righteousness arise & health shallbe under his wings & ye shall go forth 
Malach. 4.  like fat calves. Ye shall tread down the ungodly for they shallbe dust under the soles of your feet, in that day that I shall do this saith the Lord of hosts. And behold I will send you Elias the Thesbite before the coming of the great and glorious day of the Lord. Even as the Lord spoke of john unto the jews. And if ye will receive it, this is Elias which 
Matth. 12.  was for to come. This Malachi was borne in Supha after the return of the people out of Babylon. Being a very young man, he took wonderful strange and divine food to nurishe him, he led a godly life. And because all the people reverenced him, as an holy man & Saint of God, they called him Malachias which is by interpretation, an Angel. He was a well favoured and beautiful young man. What so ever he prophesied of, the Angel of the Lord was seen then to instruct him, even as it came to pass in the days of old when there was no Prince as it is written in the book of judges. He died in the prime of his flourishing years and was laid to his fathers in his own field.   

john Baptist out of Epiphanius.  
IOhn Baptist the son of Zacharie and Elizabeth, was of the tribe of Levi. This is he that showed us the lamb of God, the son of the father which taketh away the sins of the world, by pointing at him with the finger. This is he that showed mortal men the way and set the doors of the kingdom of heaven wide open. There was never any that was borne of a woman greater than john the Baptist. He died being beheaded by Herode the tyrant for Herodias the wife of his brother Philip.   

The censure Dorothy us giveth of the Prophets and their works.  
Among these Prophets some wrote, and some have not written, There are twelve of them called the less, Osee, Amos, Micheas, joel, Abdias, jonas, Naum; Abacuk, Sophonias, Aggaeus, Zacharias and Malachias. There are also four called the great Prophets, Esay, jeremy, Ezechiel, and Daniel. All the Prophets prophesied unto the Iewes, and admonished them of the promises of God made unto the fathers, wherein he promised to bless all nations in the seed of Abraham through the salvation that was to come by our Lord jesus Christ: again how he with a mighty and out stretched arm brought them out of their bondage in Egypt and gave them the land of promiss: Last of all how they were led captives into Babylon by Nabuchodonozor and thence brought back again with honour. Moreover how they were afflicted by Antiochus and the nations found about them, yet for all that, by the providence of God they proved conquerors in the end. And to shut up the whole in few words, hold he should come according unto the promises which went before of him, that was looked for and promised of the seed of Abraham to be the Saviour of the whole world. And this was the common drift of all the Prophets. Of which number some wrote books namely David, who compiled the book of Psalms. And Daniel who was 
The book of psalms. Daniel. The scribes as Baruch such other wrote the books of the Prophets.  commanded in the time of captivity, to write such things as were revealed unto him by visions, with certain others also. As for the rest they wrote not their own Prophecies, but the Scribes which were in the temple wrote every Prophet's sayings, as it were with supputation of the days. And when so ever any Prophet was sent of God to entreat either of the captivity of jerusalem, or of Samaria, or of other places, either of their return or of Antiochus, or of the bordering nations, or else of Christ himself, look what he prophesied every day the same was written severally as the Prophet uttered it. He preached of some certain matter, and again when as at an other time he prophesied of an other thing it was again written. And such things as were spoken followed after the chapters that went before and had their titles laid down in the beginnings, and thus the whole and perfect book was made of the diverse and sundry sermons of that Prophet. By this means it cometh to pass that we find in the books of the Prophets the chapter noted and applied either unto the captivity in Babylon or else unto the return thence, and anon again an other chapter either touching Christ, or concerning some other matter, immediately again of a other thing and by and by afterwards of the former water. And to speak the whole in one 
A note for the reading of the Prophets. 4. books of the kings. Pentateuchus  word, unless a man will read them with good advisement and grave judgement, he will think them confusely placed and out of order. They wrote not one lie the prophets works in this order by pieces in the temple, but also the books of the kings. namely such things as were from the days of Saul unto his reign, and in the time of David, what happened under Saul unto the reign of David, and thus they wrote the several acts of every king at several times, even as the Chronicles are laid down in the reign of the kings and so of the contrary. Moses wrote the five books called Pentateuchus, to wit the history of 
joshua. judges. Ruth. proverbs. Canticles. Ecclesiastes.  the things that were done before his time from the beginning of the world, what happened in his time, and what should come to pass after his days. jesus Nave wrote his own book. The books of the judges were written in the temple that is to say in the tabernacle. Even so was Ruth. Solomon himself wrote his own proverbs the Canticle of Canticles and the book of the preacher called Ecclesiastes. For when he had received of God the gift of wisdom, he exhorted all men to live wisely in this world. 
* An error.  He had not the gift of prophecy. We have rehearsed before such as were inspired from above to prophecy of Christ.    

Of the twelve Apostles and Evangelists.  

1. Simon Peter.  
THe first is Simon Peter the chief of the Apostles. He as we are given to understand by his Epistles preached the Gospel of our Lord jesus Christ in Pontus, Galatia, Cappadocia, Bythinia and in the end preached at Rome, where afterwards he was crucified the third 
He that beheaded James is called Herod Agrippa. Act. 12.  Calends of july under Nero the Emperor with his head downwards (for that was his desire) and there also buried.   

2. Andrew.  
ANdrewe the brother of Simon Peter as our elders have delivered unto us, preached the Gospel of our Lord jesus Christ unto the Scythians, Sogdians, Sacians, and in the middle Sebastopolis inhabited of wild Aethiopians. He was crucified by Aegeas king of the Edessaeans & buried 
Iohn being in Asia wrote his revelation as it appeareth by the 1. cap.  at Patris a city in Achaia.   

3. james the son of Zebedaeus.  
IAmes the son of Zebedie a fisherman preached the Gospel of our Lord jesus Christ unto the twelve dispersed tribes. He was slain with the sword by Herode the retrache of the jews in judaea, where he is also buried.   

4. john. 
So writeth Euseb. lib. 3. top. 16.   
IOhn the brother of james who was also an Evangelist, whom the Lord loved, preached the Gospel of our Lord jesus Christ in Asia. The Emperor trajan exiled him into the Isle Patmos for the word of God, where he wrote also his Gospel the which afterwards be published at Ephesus by Gaius his host and Deacon of whom Paul the Apostle writing to the Romans hath testified saying: Gaius mine host and of the whole Church saluteth you. After the death of trajan he returned out of the Isle Patmos and remained at Ephesus until he had lived a hundred & twenty years. Which being expired, he living as yet (the Lord would so have it) buried himself. There are some which write that he was not banished into the Isle Patmos under trajan, but in the time of Domitian the son of Vespasian.   

5. Philip.  
PHilip of the city Bethsalda preached the Gospel in Phrygia, he was honourably buried at Hierapolis with his daughters.   

6. Bartholomewe.  
BArtholomewe preached the Gospel of our Lord jesus Christ unto the Indians, and delivered unto them the Gospel of matthew. He rested and was buried in Albania a city of Armenia 
Simon preached to the Moors. there he preached is nowe called Barbarie.  the great.   

7. Thomas.  
THomas as it hath been delivered unto us, preached the Gospel of our Saviour Christ jesus unto the Parthians, Medes and Persians. He preached also unto the Caramen, Hircans, Bactrians and Magicians. He rested at Calamina a city in India being slain with a dart, which they call a spear or javelin where he was also honourably buried.   

8. matthew.  
matthew the Evangelist wrote the Gospel of our Lord jesus Christ in the Hebrew tongue and delivered it unto james the brother of the Lord according unto the flesh, who was Bishop of jerusalem. He died at Hierapolis in Parthia where he was also honourably buried.   

9 Simon zealots.  
SImon zealots preached Christ throughout Mauritania & Aphricke the less. At length he was 
Simon preached to the moors. Where he preached is now called Barbary.  crucified at Brettania, slain and buried.   

10. Jude the brother of james.  
IVdas the brother of james called also Thaddaeus and Lebbaeus preached unto the Edessaeans and throughout all Mesopotamia. He was slain in Berytus in the time of Agbarus king of Edessa and buried very honourably.   

11. Simon judas otherwise james the son of Alphaeus.  
SImon surnamed judas who succeeded james in the Bishopric of jerusalem (I take him to be 
Here Dorotheus is deceived: for this Apostle himself was james Alphaeus bishop of jerusalem.  james the son of Alphaeus) was crucified under trajan and slain in Ostracina in Egypt when he had lived a hundred and two years.   

12. Mathias.  
MAthias being one of the seventy Disciples was afterwards numbered with the eleven Apostles in the room of judas the traitor. He preached the Gospel in Aethiopia about the haven called Hyssus and the river Phasis unto barbarous nations and raveners of flesh. He died at Sebastopolis where he was also buried nigh the temple of Sol.   

Paul.  
PAul being called of the Lord jesus Christ himself after his assumption and numbered in the Catalogue of the Apostles began to preach the Gospel from jerusalem and went on still unto Illyricum, Italy, & Spain. His Epistles are extant at this day full of all heavenly wisdom. He was beheaded at Rome under Nero the third kalends of july, so died a Martyr & lieth there buried with Peter the Apostle.   

Mark the Evangelist.  
Mark the Evangelist & the first Bishop of Alexandria, preached the Gospel unto the people of Alexandria & all the bordering regions from Egypt unto Pentapolis. In the time of Traian he had a cable rope tied about his neck at Alexandria by the which he was drawn from the place called Bucolus unto the place called Angels, where he was burned to ashes by the furious Idolaters in the month of April and buried at Bucolus.   

Luke.  
LVke the Evangelist of the city of Antioch, by profession a Physician wrote the Gospel as he heard Peter the Apostle preach, and the acts of the Apostles as Paul delivered unto him. He accompanied the Apostles in their peregrination, but specially Paul. S. Paul made mention of him writing in a certain place: Dear Lucas the Physician saluteth you. He died at Ephesus 
Coloss. 4.  where he was also buried and after many years together with Andrew & Timothee he was translated to Constantinople in the time of Constantius the son of Constantinus Magnus.    

Of the seventy Disciples.  
touching these seventy Disciples I would have thee understand Christian reader that as Peter de Natalibus writeth there were found at Rome two old copies, both written by Dorotheus as he learned, the one in Greek the other in Latin, his meaning was to make both Romans and Grecians partakers of the fruits of his travel, and as the drift of them was one, so the order diverse, for they vary very much. The editions came to my hands and as I found them so I mind to publish them, placing the translation out of the Greek on the left hand and out of the Latin on the right hand.  
After the Greek edition. After the Latin edition.   1. james. IAmes the brother of the Lord after the flesh, called also justus, was the first Bishop of jerusalem, the jews stoned him there to death and buried him in the temple nigh the altar.     2. Timothee. Timothee was by Saint Paul placed Bishop of Ephesus. He preached the Gospel of our Lord jesus Christ from Ephesus unto Illyricum and throughout helas in Achaia where he died and was honourably buried.   Act. 16. 3. Titus. Titus was bishop of Creta, he preached the gospel of Christ there, and in all the country about. in the end he died there, and was reverently buried. Titus was Bishop in Crete, there he preached, & there he lieth buried.   4. Barnabas. Barnabas was a minister of the word together with Paul. he preached Christ first at Rome, afterwards he was made bishop of milan. Barnabas. Act 4. 13. 5. Ananias. Ananias which baptised Paul in the Acts of the Apostles, was made bishop of Damascus. Ananias who baptised Paul, was after that Bishop of Damascus. Act. 9 22. 6. Stephan. Stephan the first martyr, and one of the seven Deacons, was stoned by the jews at jerusalem, as Luke testifieth in the Acts of the Apostles, and so died. Stephan was the first martyr, and the first of the seven Deacons. Act. 6. 7. 7. Philip. Philip who was also one of the seven Deacons, baptised Simon Magus and the Eunuch, and was made bishop of Tralleis in Asia. Philip one of the 7. Deacons who baptised Simon & the Eunuch, was Bishop in Thracia, afterwards in Scythia. Act. 8. 8 Prochorus. Prochorus one of the seven Deacons, was Bishop of Nicomedia a city in Bythinia. Prochorus one of the 7. deacons was bishop of Nicomedia in Bythinia. Act. 6. 9 Nicanor. Nicanor one of the seven Deacons, was martyred in one day together with his fellow Deacon, and first martyr Stephan, with two thousand other faithful Christians. Nicanor one of the 7. Deacons suffered the same day that Stephan the first martyr did, together with two others. Act. 6. 10. Simon. Simon one also of the seven Deacons, was Bishop of Bostra 
Act. 6.  in Arabia, and there by the heathen burned to ashes. Simon one also of the 7. Deacons was bishop of tire & Sidon.   11. Nicolas. Nicolas was one of the seven Deacons, and being made Bishop of Sapria, he followed after strange doctrine, and fell together with Simon from the faith. Nicolas one of the 7. deacons was b. of Samaria, but he fell & became an heretic. of him sprung the sect of the Nicolaits, whom john reprehended in the Revelation. Apocalyp. 2. 12. Parmenas'. Parmenas' was one of the Deacons, as he ministered in the room of a Deacon, he died in the presence of the Apostles. Parmenas' one of the 7. died at Nisibis. Act. 6. 13. Cleopas. Cleopas called also Simon, was the lords Cosingermaine. As he accompanied Luke, he saw the Lord after his resurrection from the dead, and spoke with him, as we read in the Gospel. At length he was the second Bishop of jerusalem. Cleopas. Luc 24. Euseb. eccle. hist. lib 3. cap 11. 19 29. 14. Silas. Silas was a minister of the word with Paul. he was made Bishop of Corinth. Silas was bishop of Corinth. Act. 15. 16. 17 15. Silvanus. Silvanus was also minister of the word together with Paul. he was chosen Bishop of Thessalonica. Silvanus' preached together with Paul, he was bishop of Thessalonica 2. Cor. 1. 1. Thes. 1. 2. Thes. 1. 1. Pet. 5. 16. Crescens. Crescens whom Saint Paul remembered in his second Epistle unto Timothy, was Bishop of Chalcedona in France. he preached the Gospel of Christ, and was there martyred in the time of trajan and buried. Chrysches' was Bishop of Chalcedonia. 2. Tim. 4. 17. Epaenetus. Epaenetus of whom S. Paul made mention in his Epistle to the Romans was Bishop of Carthage. Epaenetus was bishop of Carthage. Rom. 16. 18. Andronicus. Andronicus whom S. Paul remembered in his Epistle to the Romans was Bishop of Pannonia. Andronicus Bishop of Pannonia. Rom. 16. 19 Amplias. Amplias whom Paul saluted in his Epistle to the Romans was Bishop of Odissa. Ampliatus Bishop of Edissa. Rom. 16. 20. Vrbanus. Vrbanus mentioned by Paul, writing to the Romans was Bishop of Macedonia. Vrbanus Bishop of Macedonia. Rom. 16. 21. Stachys. Stachys remembered of Paul writing to the Romans, the first Bishop of Byzantium, was by Andrew the Apostle made Bishop of Argyropolis in Thracia. Stateus (Stachys) was of Andrew the Apostle made bishop in Argyropolis of Thracia. Rom. 16. 22. Apelles. Apelles' mentioned of Paul in his Epistle to the Romans, was Bishop of Smyrna, before blessed Polycarpus. Apelles was Bishop of Eradia. Ampleius bishop of Smyrna before Polycarpus. Rom. 16. 23. Aristobulus. Aristobulus whom Paul saluted writing to the Romans, was Bishop of Brettania. Aristobulus was Bishop of Bethania. Rom. 16. 24. Narcissus. Narcissus of whom Paul spoke in his Epistle to the Romans, was Bishop of Patrae in Achaia. Tarcissus (Narcissus) was Bishop of Athens. Rom. 16. 25. Herodion. Herodion named also by S. Paul in his Epistle to the Romans was also Bishop of Patrae. Eradius (Herodio) was Bishop of Patrae. Rom. 16. 26. Rufus. Rufus one that is reckoned by the Apostle among others in the aforesaid Epistle was Bishop of Thebae. Rufus otherwise called Ruferius, was Bishop of Thebae. Rom. 16. 27. Asyncritus. Asyncritus rehearsed by the Apostle in his Epistle to the Romans was Bishop of Hyrcania. Asyncritus Bishop of Hyrcania. Rom. 16. 28. Plegon. Plegon whom Paul remembered when he wrote to the Romans, was made Bishop of Marathon. Phlegontius (Phlegon) was bishop of Marathon. Rom. 16. 29. Hermes. Hermes of whom mention is made in the Epistle to the Romans was Bishop of Dalmatia. Hermes was bishop of Philipolis. Rom. 16. Euseb. lib. 3. cap. 3. 30. Hermas. Hermas whom Paul saluted in his Epistle to the Romans, was Bishop of Philippos.   Rom. 16. 31. Patrobas. Patrobas of whom Paul made mention, was Bishop of Nepoliolis. Patrobas was bishop of the nation Peli. Rom. 16. 32. Agabus. Agabus of whom mention is made in the Acts of the Apostles, was endued with the gift of prophecy. Agabus who had the gift of prophecy was one also of the 70 Disciples. Act. 11. 21. 33. Linus. I Linus is remembered of Paul. he was the first Bishop of Rome after Peter the chief of the Apostles. Linus was Bishop of Rome after Peter. 2. Tim.. 4. 34. Gaius. S. Paul made mention of Gaius, he was Bishop of Ephesus after Timothee. Caius was Bishop of Ephesus. Rom 16. Act: 19.20. 1. Cor. 1.. Ioh. epist 3. Rom. 16. 35. Philologus. The Apostle made mention of Philologus. Andrew the Apostle made him bishop of Sinopa. Philologus was by Andrew made bishop of Sinopis.   36. Olympas. Paul in a certain place hath remembered Olymp●s'. he was beheaded at Rome together with Peter the chief of the Apostles, and so died a martyr. Liphasius was bound at Rome with Paul, and beheaded after his martyrdom. Rom 16 37. Rodion. S. Paul some where made mention of this Rodion, he was also beheaded at Rome together with Peter.     38. jason. jason is remembered in the works of the Apostle, he was bishop of Tarsus. jason was bishop of Tharsus. Act. 7. Rom. 16. 39 Sosipater. Sosipater is remembered of the Apostle, he was bishop of Iconium. Sosipater as saith Dorotheus was bishop of Iconium, but Origen in the first Glossa saith, he was bishop of Thessalonica. Rom. 16. 40. Lucius. Lucius is also remembered of Paul, he was bishop of Laodicea in Syria. Lucius was bishop of Laodicea in Syria. Act 13. Rom 16. 41. Tertius. This Tertius wrote the Epistle of S. Paul to the Romans. he was the second bishop of Iconium. Tertius who wrote the Epistle to the Romans as Paul indited it, was Bishop of Meiadum. Rom 16. 42. Erasmus. S. Paul made mention of Erastus in his Epistle to the Romans. first he was steward of the Church of jerusalem, afterwards he was made Bishop of Paneas.   Act 19. Rom 16. 2. before 4. 43. Phigellus. S. Paul remembered this Phigellus as if he had taught false doctrine, and followed after Simon. he was bishop of Ephesus. Philetus or Phigellus was bishop of Ephesus. 2. Tim. 1. 2. 44. Hermogenes. The Apostle made mention of this Hermogenes as one that brought into the church of God false doctrine, he was bishop of Megara. Hermogenes was Bishop of Megara. 2. Tim 1. 45. Demas. Paul wrote of this Demas that he fell from the faith. for of these three which went next before, he remembered in his second Epistle to Timothee, that Phigellus and Hermogenes by sowing of strange doctrine resisted his preaching: that Demas for love of the present world forsook the truth of the Gospel. This Demas became afterwards an Idol priest of Thessalonica. of these things also wrote john the Apostle. They went (saith he) out from us, but they were not of us. Demas became an Apostata. Coloss 4. 2. Tim 4. Epist. ad philem. John. 2. 46. Quartus. There is mention made of this Quartus in the Epistle to the Romans. he was bishop of Berytus. Quartus was bishop of Berythus. Rom 16.1. Corin. 1. 3. 4. 16. Act. 18. 19. the. 3. It was Peter the Apostle and not Cephas, as we read in the Epistle to the Galathians that was rebuked. It appeareth this copy was corrupted, for in the other copy there is no such thing. Philip. 2. 4. Philip. 4. Coloss. 4. 47. Apollo's. S. Paul made mention of Apollo's in his first Epistle to the Corinthians. he was bishop of Caesarea. Apollo was bishop of Connia.   48. Cephas. This was he whom Paul reprehended at Antioch, of one name with Peter. he was bishop of Cannia.     49. Sosthenes. S. Paul remembered this Sosthenes. he was bishop of Colophonia. 1. Corinth. 1. Act. 18. Sosthenes was bishop of Colophonia.   50. Epaphroditus. There is mention made in the works of S. Paul of Epaphroditus. he was bishop of Adriana. Epaphroditus was bishop of Andriaca.   51. Caesar. Caesar also is remembered of Paul. he was bishop of Dyrrhachium. Caesar was bishop of Dyrrhachium.   52. Marcus. S. Paul made mention of this Marcus. he was a Cosingermaine of Barnabas, and bishop of Apollonias. Marcus the Cosingermaine of Barnabas, so called because they came both of two sisters, as the Glossa saith. he was bishop of Apollonias.   53. joseph. joseph who also is called justus, and Barsabas of whom Luke wrore in the Acts of the Apostles, that he was in election with Mathias, was bishop of Eleutheropolis. joseph called also jesus, was bishop of Eleutheropolis. Act. 1. 18. Coloss. 4. 54. Artemas. Artemas whom Paul also remembered, was bishop of Lystris. Artemas was bishop of Lystra. Titus. 3. 55. Clemens. Clemens of whom S. Paul said: with Clemens and the rest of my fellow labourers, was the first of the Gentiles and Greeks that believed in Christ. he was made bishop of Sardice now called Triaditza. Clemens the first that believed of the Gentiles, was first bishop of Sardice, afterwards of Rome. Philip. 4. 56. Onesiphorus. S. Paul remembered Onesiphorus. he was bishop of Coronia. Onesimus, or Onesiphorus was bishop of Coronis. 2. Tim. 1. 4. Coloss 4. Epist. ad philem. Act. 20. Ephes. 6. Coloss. 4. 2. Tim. 4. the. 3. 2. Tim. 4. 57 Tychicus. There is mention made by S. Paul of this Tychicus. he was the first bishop of Chalcedon in Bythinia. Ticicus (Tychicus) was bishop of Colophonia.   58. Carpus. S. Paul made mention of this Carpus. he was bishop of Berrhoea a city in Thracia. Carpus was bishop of Beronia in Thracia.   59 Euodius. Euodius is remembered of Paul. he was the first bishop of Antioch after Peter the Apostle. Euodius was bishop of Antioch after Peter. Philip. 4. 60. Philemon. S. Paul wrote an Epistle unto this Philemon. he was bishop of Gaza. Philemon unto whom Paul wrote a peculiar Epistle was bishop of Gaza. Epist. ad philem. 61. Zenas. Zenas the Lawyer of whom Paul made mention was bishop of Diospolis. Zenas was bishop of Diospolis. Tit. 3. Act. 18. 1. Cor. 16. 2. Tim. 4. 62. Aquila. The Apostle hath made mention of this Aquila. he was bishop of Heraclea.     63. Priscas. Priscilla. S. Paul remembered this Priscas. he was bishop of Colophona. Priscus. 2. Tim. 4. 64. junias. The Apostle remembered also this junias. he was bishop of Apamia in Syria. Aristarchus bishop of Apamia. Rom. 16. 65. Marcus. Mark who also was called john, of whom Luke wrote in the Acts of the Apostles, was bishop of Biblus. Mark called also john, was bishop of Biblus. Act. 13. 15. 2. Tim. 4. 66. Aristarchus. S. Paul hath made often mention of this Aristarchus. A second Aristarchus mentioned in the Epistle to Philemon. Act. 19 20. 27 Coloss 4. Epist. ad philem. Tim. 4. Act. 20. 21. 2. Tim. 4. 67. Pudas. Pudens. The Apostle remembered Pudas also. Pudens.   68 Trophinus. Trophimus. S. Paul likewise made mention of this Trophimus. these three last were partakers with Paul in all his afflictions, & his daily companions. last of all they were beheaded together with him at Rome under Nero, & crowned martyrs. Trophimus. These three were partakers of the Apostles persecutions, and beheaded at Rome after him.   69. Mark the Evangelist. Mark the Evangelist who received at the mouth of Peter the Gospel as he preached at Rome.   70. Luke the Evangelist. These two also are numbered in the catalogue of the seventy Disciples, the Eunuch likewise of Candace Queen of the Aethiopians preached the Gospel of our Lord jesus Christ in Arabia Felix. the Isle Taprobana, and throughout all Erythra. It is reported also he was there gloriously martyred and buried. that his tomb is an invincible bulwark for the faithful, discomfeiting the wicked Barbarians, and curing diseases unto this day. The Eunuch.    
The end of DOROTHEUS.   


Faults escaped in the Printing.  
Page 9 line 10. for manner, read man.  
page 9 in the marge for 3963, read 3970.  
page 10. live 6. for consepuently, read consequently.  
page 14. line 17. for Velerius, read Valcrius.  
page 14. line 53. for thy, read they.  
page 17. line 34. for fortwith, read forthwith.  
page 22. line 51. the parenthesis should be after Christ)  
page 23. line 2. for Olympiads, read Olympiades'.  
page 31. line 17. for thirteeneth▪ read thirteen.  
page 56. line 6. for they, read the.  
page 94. line 41. for ah, read an.  
page 103. line 46. for and other, read an other.  
page 111. in the marge, for Nazianzen, read Neocaesariens.  
page 122. line 26. for darned, read darkened.  
page 131. in the marge for Gregory Nazianzen, read Neocaesariens.  
pag. 140. line 51. for departed read departed.  
page 139 in the marge for Gregory Nazianzen, read Neocaesariens.  
page 150. line 11. for frendas, read friends.  
page 150. line 40. for the and, read and the.  
page 159. line 35. for violent, read violently.  
page 175. line 16. for permoited, read permitted.  
page 187. line 53. for alloweded, read allowed.  
page 189. line 2. for berewed, read bereaved.  
page 189. line 15. for with, read with.  
page 202. line 2. for beloved God, read beloved of God.  
page 213. line 18. for two hundredth eight and twenty, read three hundred and fift.  
page 236. line 12. for cause, read clause.  
page 240. line 16. for league, read league.  
page 242. line 51. for son, read sun.  
page 246. line 43. for Munson, read Mursa.  
page 248. line 40. for Ischyas, read Ischyras.  
page 256. line 2. for Constantinus, read Constantius.  
page 284. line 24. for our, read your.  
page 303. line 37. for not, read to.  
page 383. line 32. for Alexander, read Alexandria.  
page 411. line 48. for neither, read either.  
page 427. line 32. for cogeled, read congealed.   
The rest which thou findest (gentle reader) correct them thyself.   

A CRONOGRAPHIE CONTINUED FROM THE BIRTH OF CHRIST (WHERE EUSEBIUS, SOCRATES, EVAGRIUS AND DOROTHEUS BEGIN TO WRITE) UNTO THE twelve YEAR OF THE reign of Mauricius the Emperor being the full time of six hundred wanting only five years after Christ, and the purest age: containing the Acts of Christ: the years of the incarnation: the famous men, with the martyrs and favourers of the truth in all those times: the reign of the Emperors: the kings of judaea: the succession of high priests in jerusalem as long as they lasted: after them, the succession of Bishops, specially in the most famous Churches, as jerusalem, Antioch, Rome Alexandria with others: The councils within this time summoned, and the heretics condemned. All which are faithfully collected chief out of Eusebius, Socrates & Euagrius and where they seem unperfect out of other ancient writers, by. M. H.  
Imprinted at London by Thomas Vautroullier dwelling in the blackfriars. 1576.   

THE PREFACE OF THE AUTHOR to the Reader touching his chronography.  
SEeing that hitherto (gentle Reader) in the translation of these ancient Historiographers, Eusebius, Socrates, Euagrius, and Dorotheus, I have employed great labour and industry, referring the pains to mine own person, and the profit to the furtherance of thy study & knowledge: I have determined yet once again to gratify thy loving mind with this chronography following, a work which with more ease thou mayest run over and peruse, and the sooner commit to memory then the former, though my pains herein were nothing aslaked, but aequivalent with the other travail. I hope the treatise will be acceptable, insomuch the English tongue hath not at this day extant any Ecclesiastical chronography continued from so long a tyme. Well we may have catalogues of kings, recital of Bishops, pedegrewes of our gentries, with other private & particular summaries severally handled by sundry men: yet the general Antiquity, the joint contriving, the relation to the fountain, the searching of the original out of far & foreign countries (seeing the Gospel was not first preached here in England) I find not extant in our mother tongue. Therefore orderly to proceed as the aforesaid learned writers have laid down their example I will begin with the birth of Christ penning in the first column such worthy acts as the Evangelists have recorded of him during his abode here on earth, afterwards the years of his incarnation. The next 
Luk. 2. 3.  room is an abridgement of the reign of the Emperors. Luke the Evangelist thought good even in the very entrance of his discourse to lay down the birth of Christ in the reign of Augustus the Emperor, and the preaching of john the baptist to have begun the fifteenth year of Tiberius Caesar. Socrates in the fift book of 
Socrat. eccl. hist. lib. 5 proem.  his ecclesiastical history took the catalogue of the Emperors to be one of his principal drifts, his reason was because the ecclesiastical affairs seemed always to depend very much of the Emperors and Princes. The third place containeth the famous men with the favourers of the truth, the Martyrs and saints of God. The gladsome tidings of the glorious Gospel was not first revealed unto Princes & Precedents, unto the mighty & wise of this world (for God needed not their aid & power) but unto the weak, simple, ignorant, foolish and contemptible in the sight of men, such as were shepherds, fishermen, tolegatherers and tentmakers. The fourth riglet continueth the reign of the kings of judaea. Matthew and Luke began their Gospels with the reign of Herode. But they lasted not very long. In the days of Herode Christ was borne in the flesh, after him came Archelaus, the third was Herod the tetrarch which beheaded john the baptist, the fourth was Herode Agrippa which beheaded james the brother of john with the sword and died miserably himself. The last was Agrippa minor before whom Paul pleaded in the Acts of the Apostles, in 
joseph. Intiq. lib. 18. cap. 11. joseph. Antiq. lib. 20. cap. vlt.  whose days jerusalem was destroyed. Anno Dom. 73. josephus writeth that within the compass of one hundred years all the progeny of Herode was rooted out. The fift order is of high priests neither have I omitted them seeing both the Evangelists and the Historiographers mentioned such as were in the time of Christ. They end likewise with the kings of judaea and the destruction of jerusalem. I remember josephus writeth that from Aaron which was the first highpriest unto the last at the overthrow & burning of the temple under Titus there were highpriests to the number of fourscore and three. The sixth divisionis of councils, sometimes of the wicked as of the Pharisees and heretics, some other times of the godly as of the Apostles and Apostolickmen. where it appeareth manifestly unto the whole world that the bishop of Rome had as little to do therein as other bishops, for Emperors, princes, & sometimes the bishops of some province or other within themselves, have summoned councils, called bishops together & decided such matters as were called into controversy without the advise of the bishop of Rome. For saith Socrates the chiefest counsels 
Socrat. lib. 5. eccl. hist. proem.  were summoned & are unto this day called together by the commandment & consent of the Emperors. Besides all the aforesaid I have laid down the succession of bishops in the four most famous churches, as jerusalem, Antioch, Rome, Alexandria. Though other writers addict themselves wholly unto the Catalogue of the church of Rome, omitting no not one, joan the she Pope only excepted Some will marvel why I prefer jerusalem and Antioch before the seae of Rome, the reason is because 
Euseb. eccl. hist. lib. 2. cap. 1. Act. 11. Anton. Chron. part 1. Tit. 6. cap. 4. s. 1. Euseb. eccl. hist. lib. 3. cap. 1. 4. jerem. Catalogue. eccl. script. Euseb. eccles. hist. lib. 2. cap. 14. 16.  those churches had their bishops before the church of Rome. Clemens Alexandrinus writeth that james called the brother of Christ was immediately after the assumption of our Saviour chosen bishop of jerusalem by Peter, james and john the Apostles. Again as Luke reporteth the Antiochians were first called christians. Paul & Barnabas preached there one whole year and if fame fail us not of the truth Peter the Apostle was bishop there seven years and spent seven other about jerusalem & the Eastern countries afore his coming to Rome. He came to Rome the second year of Claudius the Emperor Anno Dom. 44, a great while after the seae of jerusalem and the bishopric of Antioch were settled. Let no man muse why I lay downe these four seas otherwise then all Chronographies in what language so ever unto this day extant have done, I do it not of any singularity for these ancient Historiographers Eusebius, Socrates, and Euagrius have followed the same order though other Chronologers and Chronographers have not imitated them. Last of all I have placed the heretics by themselves so that the reader may easily see when they lived, who they were, what they have taught, by whom they were condemned & the end of most of them as far forth as the lines might be contrived within the column & the long tediousness avoided. Now drawing towards the birth of Christ where the Chronographye beginneth I think best by way preface not as my principal drift, briefly to run over the years of the world that thereby we may the sooner learn when our Saviour Christ jesus appeared in the flesh and first we have to begin from Adam.  
The year of the world Adam was the first man & made of the mould of the earth being 
Genes. 1. 5.  a hundred & thirty year old he begat Seth, he lived in all nine hundred and thirty years. Genes. 5. he was alive until the fiftyeth and six year of Lamech the father of No and departed this life 126. year before Noah was borne. The first age of the world from Adam to Noe. 130. Seth was a hundred and five year old when he begat Enos he lived in all nine hundred and twelve years. Genes. 5. he departed this life in the year of the world on thousand forty and two, after the death of Adam one hundred and twelve years, before Noah was borne 14. years. 235. Enos was fourscore and ten year old when he begat Cainan he lived in all nine hundred and five years. Genes. 5. he departed this life in the year of the world, one thousand one hundred and fortieth year, he lived together with No fourscore & four years. 325. Cainan lived threescore and ten years and begat Malalael, he lived in all nine hundred and ten years. Genes. 5. he departed this life in the year of the world 1235. 395. Malalael lived threescore and five years & begat Jared, he lived in all eight hundred ninety and five years. Genes. 5. he departed this life 366. years before the deluge, after Noah was borne 234. years. 460. Jared lived a hundred threescore and two years & begat Enoch, he lived in all nine hundred threescore and two years. Genes. 5. he departed this life in the year of the world 1422. he lived with No three hundred threescore and six years. 622. Enoch lived threescore and five years & begat Mathusalem, he lived in all three hundred threescore and five years & was translated. Genes. 5. he was taken up into heaven seven & fifty years after the death of Adam. 687. Mathusalem lived a hundred fourscore & seven years and begat Lamech, he lived in all nine hundred sixty & nine years and died in the year of the deluge. Genes. 5. 874. Lamech lived a hundred fourscore and two years and begatt Noah, he lived in all 777. years & died five years before the deluge. Genes. 5. 1056. 
 1556. Noah was borne in the year of the world one thousand fifty and six, in the 182. year of his father Lamech, after the death of Adam 126. after the death of Seth 14. years, being five hundred year old he begat Sem, and lived in all nine hundred and fifty years. Genes 9 
Genes. 9  he lived with Enos 84. years, with Cainan 179. with Jared 366. with Mathusalem 600. with Lamech 595. with Sem his son 448. 1656. Anno mundi 1656. The deluge drowned the whole world in the six hundred year of Noe. Genes. 7 8. 
Genes. 7. 8.  It was in the year of the world one thousand six hundred fifty and six, for so doth Augustine writ de civitate Dei lib. 15. cap. 20. finding fault with the error of the Septuagints 
Augustine.  whom Eusebius in his Chronicon, & Beda have followed, for they numbered 2262. years which can not be. Again Augustine de civitat. Dei lib. 15. cap. 12. & 14. misliketh very much with such as doubted whether the years of old were as long as we find them of late, he proveth that there were so many hours in the day, so many days in the week, so many weeks in the month, & so many months in the year alike from the beginning of the world. 1658. Sem being an hundred year old begat Arphaxad the second 
Genes. 11.  year after the flood, he lived in all six hundred years. Genes. 11. he was borne ninety and nine years before the deluge, he departed this life in the year of the world 2158. The second age of the world from Noah to Abraham.   Arphaxad being borne the second year after the deluge, lived thirty and five years and begat Sale, he lived in all 438. years Gen. 11. he lived with No 348. years, with Sale his son 403. with his nephew Heber 373. with Phaleg, Reu, Saruch, There, until the 148. year of Abraham the 48. of Isaac. he died after Isaac was borne 48. years, 12. years before jacob was borne. 1693. Sale lived thirty years and begat Heber, he lived in all 433. years. Genes. 11. he lived after the death of Abraham 3. years, with Isaac 78. and with jacob 18. 1723. Heber of whom the Hebrews are called lived four & thirty years and begat Phaleg, he lived in all 464. the longest lived of all the fathers after the flood. Genes. 11. he lived after the disease of Abraham 64. with Isaac 110. with jacob 80. 1757. Phaleg lived thirty years and begat Reu, he lived in all 239. years. Genes. 11. 1787. Reu lived two and thirty years and begat Saruch, he lived in all 239. years. Genes. 11. 1819. Saruch lived thirty years and begat Nachor, he lived in all 230. years. Genes. 11. 1849. Nachor lived nine and twenty years and begat There, he lived in all 148. years. Genes. 11. 1878. There lived seventy years & begat Abraham, he lived in all 205. years. Genes. 11. 1948. Anno mundi 1948. From the flood unto the birth of Abraham 292. years. from Adam and the creation of the world unto Abraham. Abraham being a hundred year old begat Isaac, he lived in all a 
Gen. 21. 25  hundred seventy and five years. Genes. 21. 25.1948. the third age of the 
judic. 3.  world from 
judic. 3.  Abraham to David. 
Euseb.  2048. Isaac being three score year old begat jacob, he lived in all a 
Gen. 25. 35  hundred and four score years. Genes. 25. 35. 2108. jacob afterwards called Israel was a hundred and thirty year old when he went to Egypt and presented himself before Pharaoh. 
Genes. 47.  he lived in all 147. years. Genes. 47. 2238 Anno mundi when Israel with the 12. patriarchs (Reuben. Simeon. Levi. juda. Zabulon. Issachar. Dan. Gad. Aser. Nepthali. joseph. Benjamin) went into Egypt. 2238. 2309. joseph died being a hundred and ten year old. Genes. 50. it was the four and fiftieth year after the disease of his father jacob. 
Genes. 50.  2373. Moses was borne three score and five years after the death of joseph. The Israelites dwelled in Egypt four hundred and thirty years. Exod. 12. which is not to be taken precisely between their incomming and outgoing, but as S. Paul Galat. 3. allegeth from 
Exod. 12.  the calling of Abraham out of Haran. Moses was four score year old when he presented himself before Pharaoh for the deliverance of the Israelits. Exod. 7. 2453. Anno mundi 2453. the Israelits came out of Egypt after the deluge 
Exod. 7.  797. years. 2493. Moses lived in all a hundred & twenty years. Deut. 31. 34. he ruled over the Israelits the space of forty years during their abode in the wilderness. Deuter. 29. 
Deut. 29.  The highpriestes. The Prophets. 
Deu. 31. 34.      Aaron was the first highpriest. Exod. 28. 29.   2510. joshua ruled Israel 17. years, he was a hundred and ten year old when he died. joshua 24. 
Iosue. 24.      2550. Othoniel of the tribe of juda was judge 40. years. judic. 3. Eleazar.   2630. Aod was captain four score years. judic. 3. Phinees.   2670. Deborah & Barach governed forty years. Euseb. Chronic. 
judic. 8.  Abiu.   2710. Gedeon was captain over Israel forty years. judic. 8. 
judic. 9  Bocci.   2713. Abimelech was prince over Israel 3. years. judic. 9     2736. Thola judged 23. years. judic. 10. 
judic. 10.      2758. jair judged Israel 22. years. judic. 10.     2764. jepthe judged Israel 6. years. judic. 12 Ozi. 
judic. 12.    2771. Abesan judged Israel 7. years. judi. 12     2781. AElon judged Israel 10. years. jud. 12     2789. Abdon judged Israel 8. years. judi. 12.     2809. Samson judged Israel 20. years. Iu. 16. 
judic. 16.      2929. — The judges of Israel ceased in Samuel. Act. 13. Heli the priest judged Israel 40. years. 1. Reg. 4.   2969. Saul was the first King of the Hebrews, he reigned 40. years. Act. 13. Achitob. Samuel in the days of Heli & Saul, 
Act. 13.  he was both priest & Prophet 
3. Reg. 2.  & judge of the peopl 
3. Reg. 11.  Nathan in the reign of David. 3009. David was king of Israel 40. years. 3. Reg. 2. Achimelec. Abiathar.   The fourth age of the world from David unto the captivity in Babylon. 3049 Solomon was king of Israel forty years. 3. Reg. 11. lest we should be deceived in the supputation of the years, it pleased the holy Ghost in the Scriptures (3. Reg. 6.) to 
3. Reg. 6.  lay down the number of the years from the departure of the children of Israel out of Egypt unto the 4. year of King Solomon's reign, to wit: four hundred and eighty years, for than he began to build the temple. Sadoch. Achimaas. Azarias.   3066. Roboam reigned over juda 17. years. 3. Reg. 14. From Aaron unto the building of the temple under Solomon there were 12. highpriests as joseph writeth Anti. lib 20. cap. 18. Gad in the days of Solomon. 3069. Abia reigned over juda 3. years. 3. Reg. 15. johanan. Ahias in the days of Roboam. 3. Reg. 14. 
3. Reg. 14.  3109. Asa reigned in jerusalem 41. years. 3. Reg. 15. Azarias was highpriest at the building of the temple. 1. paralip. 6. Addo in the days of Abia 
3. Reg. 15.  jehu in the days of Asa. Helias in the days of josaphat. 
3. Reg. 22.  3134. josaphat reigned in jerusalem 25. years. 3. Reg. 22. Meraioth. Helizeus in 
4. Reg. 8.  the days of joram. 3142. joram reigned over juda 8. years. 4. Reg. 8. 2. paralip. 21. some learned writers do think that he reigned 20. years more and that the holy Ghost because of the kings wickedness concealed it in his son Ochozias age saying 4. Reg. 8. that he was 22. year old when he began to reign, but in 2. Paralip. 22. that he was 42. year old etc. Amaria.   3143. Ochozias his son reigned one year. 4. Reg. 8. Achitob.   3150. 
Reg. 11.  Athalia his mother reigned 7. years. 4. Reg. 11. Sadoch. Abdias in the days of Ochozia. 3190. 
Reg. 12.  joas reigned 40. years in jerusalem. 4. Reg. 12. Sellum. Amos in the days of joas. 3219. 
Reg. 14.  Amasias was King of juda 29. years. 4. Reg. 14. joddas otherwise johaida who lived 130. years. jonas in the days of Amasia. 3270. 
Reg. 15.  Azarias reigned over juda 52. years. 4. Reg. 15. Axiora. Esay in the days of Azarias or Ozias. Osee in the days of joathan. joel in the time of Achaz. 3286. joathan was King in jerusalem 16. years. 4. Reg. 15. Phadaeus.   3302. 
Reg. 16.  Achaz reigned 16. years over juda. 4. Reg. 16. Sadaeus.   3330. 
Reg. 18.  Ezechias reigned 29. years in jerusalem. 4. Reg. 18. Iculus.   3385. 
Reg. 21.  Manasses reigned in jerusalem 55. years. 4. Reg. 21. joatham.   3387. Amon reigned two years. 4. Reg. 21. Urias. Micheas in the time of Ezechia Sophonias in the time of Manasses. 3418. 
Reg. 22.  josias was king of juda 31. years. 4. Reg. 22. Neri.     joachas was king 3. months. 4. 
Reg. 23.  Reg. 23. joas.   3429. joacim otherwise called Eliacim reigned over juda 11. years. 4. Reg. 23. Selam. jeremy in the days of Amon. Ezechiel in the days of josia. Daniel in the days of joachas Abacuk in the days of joacim Nahum In the days of jechonias.   joacim otherwise called jechomas reigned 3. months. 4. Re. 24. Helchias. Virias in the days of Sedechias. jere. 26. I would not have the times of these Prophets so precise taken but that they were also at other times. 3440. 
Reg. 24.  Sedechias reigned in jerusalem 11. years. 4. Reg. 24. under whom the captivity befell, both city and temple were destroyed & the people led into Babylon. Sareas'.     Eusebius Chron. saith that from the first building of the temple in the 4. year of Solomon unto the captivity under Nabuchodonozor there are 442. years the which I find to be true if we attribute 28. years to king jorams' reign. From the building of the temple under Solomon unto the captivity under Nabuchodonozor in the time of Sedechias there were 18. highpriestes as josephus writeth Antiq. lib. 20. cap. 18.   3510. The captivity continued 70. years Zacharie. 1. Ieremi. 25. 29. Euse. Chronic. Clemens Alexandrin. but some as Euseb. saith begin to tell the years from the 3. of joachim unto the 20. of Cyrus: some from the 13. of josias unto the first year of Cyrus. the fift age of the world from the captivity of Babylon unto Christ.   Nabuchodonozor reigned 26. years after he lead the people captive. The eleventh year of Sedechias was the 19 of Nabuchodon. jerem. 32. Euilmerodach his son reigned 30. years. Regasar 3. years. Labarsadach 6. years. Baltassar 5. years. josedech with others. 

Daniel.  
Sidrach.  
Misach.  
Abednago.  
Zacharie.  
Malachias.  
Nehemias.  
Aggaeus in the days of Zorobabel.   The 70. years of the captivity. 3510. King Cyrus released the captivity and gave them licence to build again their temple in jerusalem but they were hindered so that they could not begin afore the 2. year of Darius the temple was finished the sixth year of the reign of Darius. 1. Esdras 6. the temple and the walls were a finishing until the 32. year of Darius 2. Esdr. 5.       Darius reigned 36. years Euseb. Chronic. jesus the son of josedech was priest 56. years. Captains of the jews.   Darius Hystaspis called both Xerxes and Artaxerxes Assuerus reigned 20. years. Euseb. joachim in whose time (was Esdras) was priest 8. years. Eliasib was priest 21. years. Zorobabel was over the Hebrewes 58. years.   Artabanus was King 7. months Euseb.   Resa 66. years.   Darius Artaxerxes called μακρόχειρ or Longimanus reigned 40. years Euseb. joachas was priest 48. years in his time were Hester and Mardocheus.     Xerxes 2. was king 2. months Sogdianus 8. months Euseb. Darius' Nothus reigned 19 years Euseb. joaida 24. years.     Artaxerxes Memnon reigned 40. years Euseb.   joanna 53. years.   Artaxerxes otherwise called Darius Ochus reigned. 26. Euseb. joathan 24 years.     Arses otherwise called Arsanes the son of Ochus reigned 4. years Euseb.       Darius the last Monarch of Persia in the sixth year of his reign, was slain by Alexander Magnus. Euseb. jaddaeus 10. years. judas 14. years in his time the Persian monarchy ended. 
The end of the monarchy of Persia.  3700. The Persian Monarchy lasted 191. years. Alexander magnus was Monarch. 5. years. he had governed 7. years before. Onias was highpriest 27. years. Philo jud. josephus became ruler over the jews the 1. year of Alexander magnus & continued 7. years. in whose time 3724. The space of 12. years after Syria was tossed.   Alexander did great reverence both unto the temple and to the highpriest. Philo jud. 3755. Seleucus Nicanor was the first king of Syria and Babylon, he reigned 32. years. Euseb. Simon highpriest 23 1. Machab. 13. 14. Philo jud. Abner Semei 11. years. in his time Ptolomaeus ransacked jerusalem. Philo jud. Mattathias Eli 12. years. 3774. Antiochus Soter was king in Syria 19 years. Euseb. Chronic. Eleazar highpriest 20. years. he was enemy to Antiochus Theos in his time at the request of Ptolomaeus the Septuagints translated the old testament out of hebrew into greek Philo jud.   3789. Antiochus Theos reigned 15. years.     3809. Seleucus Gallinicus was king of Syria 20. years. Euseb.       Seleucus Ceraunius reigned 3. years.     3848. Antiochus magnus reigned in Syria 36. years. Euseb. Manasses highpriest 27. years. he was a great friend of Seleucus Gallinicus. Aser Maath 9 years. Nagid Arphaxat 10. years in the time of Eleazar the highpriest & the Septuagints.   Seleucus Philopator reigned 12. years.   Agar Heli 8. years. Maslot Naum 7. years Amos sirach 14. year Mattathias Siloa 10. years. Philo jud. 3868. Antiochus Epiphanes reigned 11. years. Euseb. Simon justus highpriest 28. years. he was honoured of Antiochus magnus. Onias' highpriest 39 years he was spoiled of Seleucus. Philo jud.     Antiochus Eupator was king in Syria 2. years.     3878. Demetrius Soter reigned 10. years.   joseph Arses 60. years he was honoured of Ptolomaeus and Antiochus magnus. Philo jud. janneus Hircanus 16. years. Philo jud.   Alexander reigned 5. years. jason. From Antiochus Epiphanes unto Christ, the captains of the jews became both Kings & highpriestes. Phil. jud. judas Machabeus governed the jews 5. years. he took armour against Antiochus Epiphanes, Antiochus Eupator▪ & Demetrius. Philo jud.   Demetrius Nicanor 2. years. Onias in whose time Antiochus Epiphanes plagued the jews. Nicephor.     Antiochus Sedetes 3. years. Alcimus.     Triphon 3. years. Onias the son of Onias. jonathas his brother was both Priest and Prince 19 years. Philo jud.   Antiochus pius 12. years.   Simon jonathas 8. years. joannes Hircanus the son of Simon 34. years.   Demetrius Nicanor 4. years.       Alexander 2. years.     3907. Antiochus Gryphius reigned 29. years.       Seleucus Gryphius together with others strove 10. years for the king     doom. Aristobulus his son one year.     The Syrians seeing that the princes contended among themselves for the crown took it in ill part and chose Tigranus' king of Armenia to govern them, which ruled 18. years. Alexander was Prince and priest 27. years.     Pompeius the Roman captain conquered Syria overcame Tigranus, brought all subject unto the Empire of Rome, led Aristobulus king of the jews captive to Rome, made Hircanus high priest whom the other had deposed and appointed Antipater lieutenant of judaea, Alexandria his wife governed the jews 9 years after her husband's death Hircanus the son of Alexander & Alexandria was highpriest 9 years.   Caius julius Caesar (17. years after) was Emperor of Rome and reigned 5. years. Hircanus after the disease of his mother was both priest and prince.     Augustus was Emperor 56. years in the 42. year of his reign our Saviour Christ jesus was borne into the world. Aristobulus his brother deposed him both of his priesthood and princely power.       But Pompey overtook this Aristobulus and brought him captive to Rome.       Antigonus, Aristobulus and Hircanus reigned 34. years by turns.   3970.   Herode an alien in the 10. year of Augustus the Emperor was made king of judaea. In the 34. year of his reign Christ jesus was borne into the world.    
Toutching the year of the world when Christ was borne, diverse men be of diverse opinions. 
Eusebius. jerom. Epiphanius Nicephorus Rabini. Ludovicus Carettus. Carion. Phrigio. Theodorus Zuinger. Cytreus. Luther. Eliot. Eccl. Tigurina. Demochares. Pantaleon.  Eusebius in his Chronicon, laid down 5199. contrary to the supputation of the Hebrews as jerom noteth reckoning 2000 for one 1000 jerom, 3965. Epiphanius adverse. heres. lib. 2. tom. 2. 5480. Nicephorus eccl. hist. lib. 1. ca 10. 5505. The old rabbins 3759. Ludovicus Carettus a jew, 3760. Carrion 3944. Phrigio 3962. Theodorus Zuinger 3964. Cytreus 3962. Luther 3960. Eliot 3962. The ministers of Tigurine 3974. Demochares 3959. but saith he there be some which count 3969. As I herein can gather by supputation of the years from Adam to Christ there are 3970. neither do I herein prejudice all the rest, neither arrogat singularity unto myself, Pantaleon a learned chronographer of this our age is of mine opinion, & me thinks it stands with goodreason. If ye refer the age of john who began to preach when he was 30. years old unto the later number to wit, 3970. it will rise just to 4000 The received opinion namely of Augustine, justinus Martyr quest. 71. Irenaeus li. 5. Munster, Ludovicus Carettus with others is that the world shall last 6000. years, 2000 before the law, 2000 under the law, 2000 under Messiah that is Christ. Again I read that our Saviour said in the Gospel the law & the Prophets to have ended in john and if the common opinion is true than were the 4000 years expired. From thence let us begin with Christ as it is in the chronography following.   

A chronography.  
THe Hebrews, the Israelits, the jews were governed first by captains, beginning at Moses and his successor josua, next by judges, as Othoniel & Aod, afterwards by King's beginning at Saul, whom David succeeded. Last of all by Priests, who were also their Princes, until that Pompey the Roman captain besieged jerusalem, and took captive Aristobulus the Prince and Priest of the jews (which unto that time had continued the succession of Kings from his progenitors) together with his sons to Rome, committing the office of Highpriesthoode to his brother Hyrcanus. From that time forth the jews became tributaries unto the Romans. Not long after when Hyrcanus was taken of the Parthians, Herode (34. years after their siege under Pompey, Euseb. Chronic.) by father an Idumaean, by mother an Arabian, took of the Roman Senate and Augustus Caesar, the government of the jewish nation. Then the prophecy of jacob written by Moses (Genes. 49.) was to take place and to be fulfilled, which said: The sceptre shall not departed from juda, neither a lawgiver fail of his loins, until the Messiah come. Then I say at that time was the sceptre taken from juda, that is from the Iewishe tribe, and given to Herode a stranger. Then was the Messiah borne into the world, to were our Saviour Christ jesus. Euseb. Eccles. Hist. lib. 1. cap. 7.  
THE Acts of Christ and the years of his incarnation. THE reign of the Emperors. THE famous men & favourers of the truth. THE Kings of judaea. THE highpriests of the jews in jerusalem. SECTS and heretics as well among the jews, as afterwards among the Christians. The promised MESSIAH, the anointed of God our saviour Christ jesus was conceived in Nazareth, and borne in Bethleem, from the beginning of the world the 3970 year. in the 42. of the reign of Augustus Caesar. Euseb. lib. 1. cap. 6. Cytraeus in Genes. Epiphan. lib. 1. tom. 1. AUGUSTUS' CAESAR was in the 42. year of his reign when Christ was borne. Euseb. lib. 1. cap. 6. Epiphan. lib. 1. tom. 1. The shepherds had the first tidings that Christ was borne. Luc. 2. The wise men commonly called the KINGS of COLEN, saw his star the same night in the East, Mat. 2. joh. Huss. HERODE was king of the jews, & went on the 34. year of his reign when Christ was borne. Eusebius in Chronic. SIMON the son of Boethus, the father in law of king Herode, was Highpriest of the jews when Christ was borne. whom Herode the last year of his reign deposed, suspecting him to be of the conspiracy & treason practised for the poysoninge of the king. joseph. Antiq. lib. 17. cap. 5. By that which S. Paul wrote unto the Colossians cap. 3. (that in Christ jesus there was neither jew neither Gentile, neither Scythian, neither Barbarian) we gather that the nations of old were distinguished and noted one from an other, and that for sundry considerations. Some time in the good part, as of Heber the Hebrews were called: of Israel the Israelites: of the tribe of juda the jews: of Levi the Levites: of Christ the Christians: so again in the ill part and worse sense divers have had their appellation, and were called Heretics, after their names whose steps they followed, and whose opinion they maintained. The which Epiphanius noteth very well lib. de haeresibus.   Augustus reigned 57 years Euseb. lib. 1. cap. 10. Although others do write that he reigned but 56. years. ZACHARIE the priest the father of john Baptist, no highpriest but an inferior, one of the 24. orders mentioned in 1. Paral. 24. of the eight lot called Abia, Lyra in Luc. Zacharie at the birth of his son john Baptist song Benedictus. Luc. 1. Herode burned the Genealogies of the Hebrews to make himself a gentleman. Euseb. lib. 1. cap. 8. MATHIAS the son of Theophilus is by Herode appointed to succeed Simon. joseph. Antiq. lib. 17. cap. 5. Among the jews there were sundry sects, which continued also the time of Christ. Euseb. Eccles. hist. lib. 4. cap. 21. allegeth out of Egesippus, that in the time of the Circumcision there were sundry sects among the children of Israel, varyinge in opinions, and set opposite against the tribe of juda, and Christ, namely these: the Esseans, the Galilaeans, Hemerobaptists, Masbothaeans, Samaritans', Sadduces, and Pharisees. Epiphanius besides these numbereth others, to were: the Gorthaeans, Sebuaeans, Dosithaeans, Scribes, Ossaeans, Nazaraeans, Herodians.   In the time of Augustus there was a general taxing. Luc. 2. Zacharias was slain between the temple & the altar, as Basilias & Origen: in Mat. hom. 26. do write. The cause was as they said, in the defence of the virginity of Marie. The virgins had a several place in the temple to pray. Marry after the was delivered & known to have had a son, resorted thither nevertheless. the pharisees withstood her. Zacharie affirmed she was a virgin, therefore was he flame. joseph. bell. jud. lib. 5. cap. 1. writeth that there was one Zacharias the son of Baris, wrongfully slain in the temple by Zelotae, it is like it was he whom Christ did mean. Herode slew his wife, his children, his nearest kinsfolks and most familiar friends. Euse. lib. 1. cap. 9 JOSEPHUS the son of Ellimus in the time of this Mathias executed the office of Highpriesthoode for one day & no more. The cause was that Mathias the Highpriest dreamt the night before, that he had the company of a woman. therefore the day following he could not play the Highpriest. joseph. antiq. lib. 17. cap. 8. The Essaeans celebrate festival days not after the jews, but severally at several times. They think themselves purer than other people. Epiphan. de haeresib. The Essaeans, sayeth josephus (Antiquit. lib. 15. cap. 13.) exercise the like trade of life as Pythagoras delivered among the Grecians. again (lib. 13. cap. 8.) they affirm all things to be governed by destiny. They marry no wives they think (bell. jud. lib. 2. cap. 7.) that no woman will keep herself to one man. they have nothing proper, but all common. They are in number above 4. thousand. Antiq. lib. 18. cap. 2.  
The acts of Christ, & the years of his incarnation. The reign of the Emperors. The famous men and favourers of the truth. The Kings of judaea. The Hyghpriests of the jews in jerusalem. The councils some times of the wicked, as of the Pharisees & heretics. some times of the godly as of the Apostles & Apostolic men. Sects and heretics as well among the jews as afterwards among the Christians.   Augustus Caesar during his reign after the birth of Christ sent these many precedents to judaea. 1. Cyrenius. 2. Copinius. 3. Marcus. 4. Annius Ruffus. josep. Antiq lib. 18 cap. 3. 4. ELIZABETH the wife of Zacharie the mother of john Baptist, uttered a piece of the Hail Marie, the angel Gabriel the rest.   Ioazarus the son of Boethus is chosen highpriest by Herode after that the said Herode had deposed also Mathias for suspicion of conspiracy. joseph. antiq. lib. 17. cap. 8.   There is a second sort of Essaeans, sayeth josephus (bell. jud. lib. 2. cap. 7.) which agree with the other in all things, marriage only excepted. They commend maryadge for the maintenance of succession, their manner is for three years space to behold the health & behaviour of maidens, then if they see them healthy & fit for procreation, they marry them.     JOSEPH a carpenter to whom Marie was betrothed. Luc. 1. MARRY the mother of Christ the author of Magnificat.       The Galilaeans as I suppose, were they of whom certain had showed unto Christ (Iuc. 13.) that Pilate had mingled their blood with their own sacrifices. Whereupon Ambros. in Luc. noteth their sacrifice to have been abominable. Euse. Ecclesiast. hist. lib. 1. cap. 6. mentioneth the heresy of the Galilaeans out of josephus, to have sprung up of one judas Galilaeus in the time of Augustus, when Cyrenius was precedent of judaea, and under the said Emperor, of an other called Simon Galilaeus under Copinius the Presidont. They exhorted the jews to a lawless and carnal liberty, affirming that tax and tribute was nothing else, but slavish servitude. They misliked moreover with the jews, that they suffered mortal men under God to reign over them. Of the same opinion were the Galilaeans in the time of Pilate, under the Emperor Tiberius. Wherefore judas (as josephus writeth) was hanged together with his complices, Simon came to nought, and Pilate rewarded them under him as rebels deserved. Antiquit. lib. 20. cap. 5. Bell. jud. lib. 2. cap. 7. Luc. 13. Die 8. Christ was the 8. day after his birth circumcised. Luc. 2.   THE WISH men came 12. days after, & offered their gifts. john. Huss. Anton. part. 1. tit 5. cap. 1. paragr. 3. Epiphan. lib. 1. tom. 1. lib. 2. tom. 1. haeres. 51. sayeth that it was the second year after Christ's birth when the wise men came. the which I see not how it can stand.       The Hemerobaptists were jews in all points. they affirmed that it was unpossible for any man to attain unto everlasting life, unless he were every day purified and baptised. Epiphan. Praefac. lib. 1. de haeres. Die 13. Christ was presented in the temple 33. days after, that is the 〈◊〉 way after his birth. for that was the time of his mother's purification levit. 12. 〈…〉 2. Anton. 〈…〉 part. 1.   SIMEON a man that feared God, took the babe jesus in his arms when he came to the temple to be presented, & song 〈◊〉. Luc. 2.     A COUNCIL of the chief priest's & Scribes was gathered together by Herod to fift out of the law & prophets where Christ should be borne. which made answer that he should be borne in Bethlem juda. Mat. 2. The Samaritans, as josephus Antiq. lib. 11. cap. vlt. deny the jews in adversity, in prosperity they call them cousins, derivinge their pedegries from joseph, Ephraim, Manasses. etc. they only receive the 5. books of Moses, denying all the prophecies after him. they retain all the jewish ceremonies, except the abhorring of the gentiles. They deny moreover the resurrection of the dead. Epiphan. praefac. lib. 1. de haeres. Anno. 3. Christ was carried into Egypt the 3 year after his birth. Epiphan. contra haeres. lib. 2. tom. 1. haeres. 51. Anno. 44. of the reign of Augustus. Euseb. chron. ANNA a prophetess being a widow of many years continually given to fasting and praying in the Temple at that instant praised God and spoke of jesus Luc. 2. Herode commandeth the infants to be slain. lib. 1. cap. 9 Anno. Christi 3.     The Saducees calling themselves after the etymology of their name, just men, affirmed as josephus writeth (lib. 2. bell. jud. cap. 7.) that man had free will, that it lay in man to do good or bad. Mat. 22. & Luc. Act. 23. said that they denied the resurrection, affirming there was neither Angel, neither spirit.       Herode when he had reigned, 37, years over the jews, dieth miserably. Euseb. lib. 1. cap. 9 joseph. Antiq. lib. 17. cap. 10. Euseb. chronic. ELEAZAR was appointed hyghpriest by Archelaus after that this Archelaus had deposed joazar for suspicion of conspiracy. joseph. Antiq. lib. 17. cap. 19   The Pharisees according unto the etymology of their name, were a sect divided from the rest of the people. Theophilac. in Luc. cap. 11. likeneth them to the Monks of his tyme. joseph. (Antiq. lib. 18. cap. 2.) saith they maintained fatal destiny. Christ●aried carried in Egypt 2. years Epip. lib. 1. tom. 1.     ARCHELAUS king of the jews succeeded his father Herod, Euse. li. 1. cap. 10. Euseb. chronic, JESUS the son of Sea succeedeth Eleazar. joseph. Antiq. lib. 17. cap. 19   Our saviour telleth us in the Gospel Luc. 11. that they were wholly set upon outward ●ensinge, they washed the utter side of the cup, they bragged of their alms, they fasted twice a week, they washed their hands when they come from the market, before meat. they tithed mint & rue their attire was superstitious, they wore Phylacteries. Luc. 11. Marc. 7. Epiphan. praefac. lib. 1. de haeres. Anno. 6. Christ the 6. year after his birth came out of Egypt. joseph hearing that Archelaus did reign in his steed feared to go to Israel and went to Galilee. Matt. 2. Anno 47. Augusti Euse. chronic.   Archelaus afterwards is deposed by Augustus Caesar and appointed ruler over certain provinces as Idumaea, judaea, and Samaria, Euseb. lib 1. cap. 10. joseph. Antiqu. lib. 17. cap. 17. ANANUS otherwise called Annas was appointed high priest by Cyrenius that was sent by Augustus into judaea after the exile of Archelaus this Cyrenius first deposed Eleazar and substituted Annas, joseph. Antiq. lib. 18. cap. 3. belike Eleazar was afterwards admitted and the 2. time deposed.   The scribes were the doctors of the law▪ foolish & superstitious glossers, maintainers of blind customs contrary to the truth▪ Epiphan. de haeres. Anno. 12. Christ being 12. year old went up with his parents to jerusalem at the feast of the Passover & was found disputing among the doctors. Luc. 2.     Archelaus last of all is banished by Augustus (as Euseb. in chronic. the 9 year of his reign but as joseph Antiq. lib. 17. cap. 19 writeth the 10. year.) into Vienna a city of France. ISHMAEL the son of Baphus is placed highpriest, and Annas deposed by Valerius Gratus who was sent from Caesar into judaea. Euseb. lib. 1. cap. 11. There was a council of priests gathered together at jerusalem a little before Christ revealed himself, to choose a Priest in the room of one that was diseased. Look how many letters there are in the Hebrew tongue, so many priests there were in the temple: to were 22. the manner was to register in a certain book reserved in the temple, the day of the election, the name of the elected, the name of his father, of his mother, & of his tribe. whilst that they thought some on one man, some on an other, there stepped forth a priest one of the multitude, & said: My will is that JESUS the son of joseph the carpenter be elected priest, who though he be young in years, yet passeth he in utterance & wisdom, & manners. I think truly there was never seen in jerusalem such a one, both for eloquence, & life, & manners, the which I am sure all that inhabit jerusalem do know as well as I. The which was no sooner spoken, but was allowed of. & the party, I mean jesus, chosen to be a priest. They doubt of his tribe, again they were therein resolved. They call for his parents to register their names. The priest that favoured jesus made answer that joseph his father was dead, yet Marry his mother was alive. She was brought before them, she affirmed that she was his mother, & that jesus was her son, but she said moreover that he had no father on earth, that she was a virgin, & that the holy Ghost had overshadowed her. They sent for the midwives & also for such as had been present at the birth. She was found to be a virgin, in the end they concluded with one voice that he should be registered jesus the son of God, & of Marie the virgin. We remember moreover josephus to have said that jesus sacrificed in the temple together with the priests. Hereupon also it fell out that as jesus entered into the synagogue of the jews, the book was delivered unto him where he read of the prophet isaiah: whereby we gather that if jesus had not been priest among the jews▪ the book would not have been delivered unto him. Neither is it permitted amongst us Christians for any to read holy scripture in the open assembly, unless he be of the clergy. So far Suidas as he learned of a jew.   Anno. Christi. 15. Anno. 56. August Euseb. cronic. TIBERIUS succeeded Augustus Caesar in the empire of Rome. VALERIUS GRATUS was sent from Tiberius into judaea there to be precedent. and after him Pilate josep. Anti. li. 18. ca 4. Euseb. lib. 1. cap. 10.   Herode the Tetrarch king of the jews succeedeth Archelaus. Herode heard of the same of jesus, yet believed he not in him Math 14.             Herode married Herodias the wife of his brother Philip, his brother being alive. john Baptist reprehended him for it, which cost him his head. Math. 14.       Anno. Do. 30. Christ was baptised the 30. year of his age, the 15. of Tiberius the emperor the 4. of the procuratorship of Pontius Pilate, Herode being Tetrarch of Galilee, Philip tetrarch of Idumaea, Lysanias tetrarch of Abydene. juc. 3. Euseb. lib. 1. cap. 11. Anno. 15. Tiberij. About this time john the Baptist preached in the wilderness of judaea, he pointed at christ with the finger, he baptized Christ in jordan, he reprehended Herod for marrying his brother's wife, he is beheaded in person by the commandment of Herode Math. 3. john. 1. Math. 14. josephus giveth of him a notable report. Euseb. lib. 1. cap. 12. Herod had to wife the daughter of Aretas king of Arabia, the which he dismissed and married Herodias: for which cause Herode & Aretas warred on against the other, in the which battle Herodes host was utterly foiled as it was thought, for a plague, for beheadinge john Baptist. Euseb. lib. 1. cap. 12. out of josephus. ELEAZAR the son of Annas not long after was placed by the same Gratus and Ishmael removed. Euseb. lib. 1. cap. 11.   The Gorthaeans were sects celebrating their festival days at other times than the jews did. Epiph. praefac. lib. 1. de haeresib.   VIT●LLIUS the procurator of syrra, is sent from Tiberius to and Herode against Aretas. joseph. Antiq. lib. 19 cap. 7. 8     SIMON the son of Camithus the year after was placed, and Eleazar deposed by the same Gratus. Euseb. lib. 1. cap. 11.   The Sebuaeans were in their ceremonies contrary to the jews and to the Gorthaeans. Epip. The Dosithaeans were such as in divers ceremonies severed themselves from the jews, some of them would marry, yet live & continue virgins, they fasted from all living creatures: they began of Dosithaeus who showing his followers an example of fasting famished himself to death, & thereby proved himself a fool. Epiphan. lib. 1. tom. 1. heres. 13. The Ossaeans after the Etymology of their name, signify impudent persons, they used other scriptures besides the law, they rejected the greater part of the later Prophets. Epipha. praefac. lib. de heres. Christ being baptised in the first year of his preaching, was led into the wilderness, and having fasted 40. days & 40. nights (Mat. 4.) was seen of john who pointed at him with the finger and said: behold the Lamb of God, the which when Andrew heard he followed him. joh. 1. The next day the Lord found Philip and said: follow me. joh. 1. The third day there was a marriage in Cana of Galilee, there Christ wrought the first miracle. joh. 2. The jews passover was at hand, than jesus went up to jerusalem & threw the buyers and sellers out of the temple. joh. 2. He came thence into judaea. joh. 3. He walked about the seae of Galilee. Luc. 5. He chose 12. Disciples whom he called Apostles. Math. 10. He appointed also other 70. Luc. 10. Christ went about the country, preached many Sermons, wrought many miracles. About this time john Baptist is imprisoned. Haec & alia Anno suae praedicationis primo. john. Huss.           The Mazaraeans were such as used no living creatures, they abhorred the eating of flesh▪ they allowed of Moses and of the law written by him, but they denied that the 5. books under his name were written by him, affirming themselves to have found other books Epiphan. lib. 1. tom. 1. heres. 18. Christ in the 2. year of his preaching came to his own country. Math. 13. Herode was desirous to see him. This Herode beheaded john Baptist in prison, Math. 14. jesus wentthence into the wilderness, he also & his disciples went into the land of Genazareth through Bethsaida, Mat. 14.           The Herodians were they of the jews which thought that Herode was Christ, and applied unto him the prophecy of jacob (gen. 49.) the sceptre shall not departed from juda, etc. which is verified in none other but in  
The Acts of Christ and the years of the incarnation. The councils sometimes of the wicked, as of the Pharisees & heretics, sometimes of the godly, as of the Apostles and Apostolic men. Sects & heretics as well among the jews, as afterwards among the Christians. He passed through the coasts of tire and Sidon. matthew. 15. This being done he went up to jerusalem at the feast of Pentecost. john. 5. jesus went away thence and came near unto the sea of Galilee, from thence he took ship and came to the parts of Magdala. Math. 15. Afterwards into Caesarea Philippi. Luc. 9 after 6. days, Math. 17. after 8. days. he transfigured himself in mount Thabor. Luc. 9 Thence he went to Capernaum. Math. 17. After these things he came from Galilee into judaea. Math. 19 Again he went to Galilee. joh. 7. They bid him go out of Galilee for Herode sought to slay him. Luc. 13. He went up to the feast of Tabernacles although he told his brethren he would not. joh. 7. he preached many sermons, he wrought many miracles etc. Haec anno praedicationis suae 2. john Huss. The Scribes & the Pharisees gathered a council at jerusalem, & sent from them Scribes, Pharisees and Levites, unto john Baptist, to know who, and what he was. john. 1. Christ. Epiphani. lib. 1. tom. 1. heres. 20. Christ in the 3. year of his preaching went up to jerusalem to the feast of dedication, it was winter and he walked in the temple in Solomon's porch. john 10. Thence he went beyond jordan, afterwards he came to Bethania where he raised Lazarus. joh. 10. john Huss. The high priests & Pharisees gathered a council in the hall of the high priest, to advise them what was best to be done touching the doings of Christ: if they let him alone, then feared they lest the Romans came and took their place and nation: they decreed therein, that whosoever knew the place of his abode, he should inform them thereof: they decreed also, that whosoever confessed christ should be excommunicated, they consulted how they might put Lazarus to death, and how they might take jesus by subtlety, & kill him: then judas went into them, and said: what will ye give me, and I will deliver him into your hands, and they appointed him 30. pieces of silver. joh. 11. 12. Math. 26. judas Gaulonites, and Sadochus a Pharisee maintained the heresy of the Galilaeans. joseph. Antiq. lib. 18. cap. 1. In the beginning of the 4002. year of the world the 10. day of the month March Christ came over jordan into Bethabara. joh. 10. The 11. day hearing of the disease of Lazarus, he continued there 2. days. john 11. The 13. day Lazarus died and Christ took his journey to go and raise him. joh. 11. The 14. day he entereth into jericho, and healeth the son of Timaeus. Marc. 10. The 15. day he spendeth by the way. The 16. day he cometh to Bethania, where he raiseth Lazarus now 4. days dead. john 11. The 17. day he goeth to the desert into the city of Ephraim. john. 11. The 18. day he continueth in the desert. The 19 day being 6. days before the passouer, he returneth to Bethania, and suppeth with Lazarus john 12. The 20. day was Palm sunday, so called because the multitude took branches of Palm trees, and went to meet jesus coming to jerusalem. john 12. That evening he returned to Bethania. Math. 21. The 21. day coming out of Bethania, he cursed the Fig tree. Math. 21. In the evening he goeth out of the city. Marc. 11. The 22. day in the morning he passeth by the withered fig tree. Marc. 11. That night Christ supped in Bethania in the house of Simon the leper, & 2. days after was the feast of passouer. Mat. 26. Mar. 14. The 23. day judas covenanted to betray him. Luc. 22. The 24. day in the evening Christ celebrated the jews passover. Afterwards his own called the lords supper. He washes the disciples feet: he goeth out into Mount Olivet: he prayeth, he sweateth blood: he is taken: he is brought to Caiphas, Peter denieth him. Math. 26. Marc. 14. Luc. 22. john 18. Cytraeus in the 21. cap. Math. john Huss.   Simon Galilaeus taught the heresy of the Galilaeans above mentioned. Euseb. eccle. hist. lib. 1. cap. 6. joseph. bell. jud. lib. 2. cap. 7.  
The Acts of Christ and the years of the Incarnation The reign of the Emperors. The famous men and savorers of the truth. the Kings of judaea. The highpriests of the jews in jerusalem. The councils some times of the wicked, as of the Pharisees & heretics, some times of the godly, is of the Apostles & Apostolic men. Sects & heretics as well among the jews, as afterwards among the Christians. Our saviour Christ jesus when he had lived here on earth, 33. years full & some what more, sustained death for the salvation of man kind the 25. days of March the 18 year of the reign of Tiberius, Pontius Pilate being president of judaea, Herod the Tetrarch king of the jews, Caiphas highpriest Cireus in 21. cap. Math. kosub. Chronic. 〈◊〉 Chronic. Euseb. eccl. hist li. 1. cap. 11. Anno 18. Tiberii Euseb. Chronic. When Christ was on the cross there stood by, his mother & Marie Cleopas his mother's sister, and Marie Magdalene & the disciple whom Christ loved. joh. 19 Herode the tetrarch when he had mocked Christ (whom Pilate sent unto him) sent him back to Pilate again Luc. 23. CAIPHAS other wise called joseph was high priest when Christ suffered next after Simon placed by Cratus, Euseb. lib. 1. ca 11. joseph Antiq: lib. 18. cap. 4. The Scribes Pharisees and elders hearing that Christ was risen from the dead, gathered a council for to suppress the rumour thereof, and concluded that a piece of money should be given to the soldiers for saying that his disciples stole him away by night. Math. 28. judas Iscarioth being one of the 12. was the first Apostata that fell from the truth in Christ, he sold his master for 30. pieces of silver. Math. 26.   PILATE certifieth the emperor Tib●●ius' of the doings of Christ his passion & resurrection. Eseb. eccl. hist. li. 2. ca. 2. JOSEPH of Arimathia who was a disciple of jesus but secretly for fear of the jews came to Pilate & begged the body of jesus. joh. 19 NICODEMUS also came (who at the first came to Christ by night Io. 3. & brought precious ointments. joh. 19   The holy evangelists do record Annas & Caiphas to have been highepriests in the compass of our saviours preaching and passion, so they might very well be both placed and displaced and placed again within that time, these 5. Anna's Ishmael Eleazar Simon & Caiphas are said to have been within 4. years. The cause of so great a change of priests was the often alteration of Precedents sent from the Emperor into judaea. Euseb. lib. 1. ca 11.     Christ●ose rose from the dead the 3. day being the 27. day of March the sam day he showed him self diversly 1. to Mary Magdalene 2. to other women 3. to the disciples as they went to Emaus 4. to james 5. to Peter 6 to all the Apostles when the doors were shut 7. to more than 500 brethren. Mat. 28. Marc. 16. Luc. 24. joh. 20. 1. Cor. 15. eight days after, that is the 3 of April he appeared unto Thomas afterwards he showed himself at the sea of Tiberias Iohn. 20. 21. Cytreus in 21. cap. Math. TIBIRIUS would have had Christ to be canonised by the Senate of Rome, in the catalogue of the Gods: the Senate would not. Euseb. lib. 2. cap. 2 The names of the 12. Apostles. Mat. 10. Marc. 3. Act. 1. Luc. 6.   JONATHAS the son of Anna succeedeth Caiphas by the commandment of Vitellius precedent of Syria who deposed Caiphas for his lewdness joseph Antiq. lib. 18. cap. 8.     Forty days after that is the 5. of May he ascended into the heavens Act. 1. Math. 28. Marc. 16. Luc. 24. Cytreus in 21. cap. Math. MARCIIIUSIS lente into judaea in the towme of Pilate (joseph. Antiq lib. 18. cap. 7.) by Vitellius Precedent of Syria. 

1. Peter called both Simon and Cephas.  
2. Andrew Peter his brother.  
3. james the son of Zebedaeus the brother of john the Evangelist.  
4. john the Evangelist the brother of james.  
5. Philip of Bethsaida,  
6. Bartholomaeus.  
7. matthew the son of Alphaeus. Marc. 2. called Levi & a Publican.  
8. Thomas called Didymus.  
9, james the son of Alphaeus called justus and Oblias, and the brother of the Lord, touching whom look Euseb. lib. 2. cap. 23. & the censure following. 10. Jude the brother of james called Lebbaeus & Thaddaeus. 11. Simon the brother of james & Jude called the Cananite & zealots. 12. judas Is charioth who slew his father, married with his mother & betrayed his master in the end he hanged himself. Chronic. Al bon.     THEOPHILUS brother to jonathas is placed high priest & jonathas removed by the same Vitellius. Zuinger Theat. hu. vit.      
The acts of Christ and the years of the incarnation. The reign of the Emperors. The Fathers of the Church. The Kings of judaea. The high-priests of the jews in jerusalem. The councils. The bishops of jerusalem. The Bishops of Antioch. The bishops of Rome. The Bishops of Alexandria. The heretics.           The Apostles imme diatly after the ascension of our saviour returned from Mount Olivet to jerusalem, & there assembled together for the election of one to succeed in the room of judas the traitor. where they chose Mathias. Act. 1 JAMES called the brother of Christ, as Clemens writeth, was immediately after the assumption of our saviour choose bishop of jerusalem, by Peter, james, and john, the Apostles. Euse. lib. 2. cap. 1. he continued Bishop of that see 30. years. Anto. chron. part. 1. tit. 6. cap. 8. paragr. 1. He was martyred an. Dom. 63. Euseb. chron. The jews, but especially Ananias the highpriest set him up to preach unto the people. when he had done, they threw him down headlong, & brained him with a Fuller's club. Euseb. lib. 2. cap. 23. josephus thought that the destruction of jerusalem was partly because of the martyrdom of this james. The Antiochians as juke reporteth were first called Christians Paul and Barnabas preached there one whole year. Act. 11. Eusib. eccles. hist. lib. 2. cap. 3       The 15. day of mayhe sent the holy ghost upon the Apostles, on the day of pentecost. Act. 2. Cytreus in 21 cap. Math.   Mathias is added to the eleven in the room of judas the traitor. Act. 1. Besides these 12. Christ appointed other 70. disciples their names are found in this volune before this Chronography written by Dorotheus. Luc. 10. Seven dea cons are chosen by the Apostles, Stephan, Philip, Prochorus, Nicanor, Timon, Parmenas', Nicolas. Act. 6.         PETER the Apostle was the first bishop of Antioch. He continued there 7. years & 70. their years about jerusalem & the Eastern relegions Anton. chron. part. 1. tit. 6. cap. 4. parag. 1. Euseb. eccl. hist. lib. 3. cap. 1. 4.     Ananias together with Saphira his wife fell from the faith into hypocrisy & dissimulatiō they conspired together for to delude the holy ghost in retaining back some part of the sold possession Peter espieth them & after examination had of them they both fall stone dead downe at his feet. Act 5. Anno Christi 34. Eus. Chronic. Anno Tiberij 19 Euseb. in Chronic. Stephan was stoned to death Ac. 7     A council is summoned of the Apostles & disciples of Christ at jerusalem for the removing of the tumult risen between the Grecians & the Hebrews about the contemning of their widows wherein they chose 7. deacons. Act. 6.   EVODIUS one of the 70. disciples whom S. Paul. remembered in his epistles was bishop of Antioch after Peter. Euseb. eccles. hist. lib. 3. ca 19   MARK the Evangelist being the disciple and interpreter of Peter was the 1. bishop of Alexadria, being at Rome he was entreated of the brethren to write a go spell. the which when Peter herd of he allowed & committed the said go spell with his authority to be read in the church. Mark was not all ways resiant at Alex andria, for he preached also in the countries about.   Jesus fron●…encri cried unto Saul as he went a persecuting: Saul, Saul, why persecutest thou me? Act. 9 When Tiberius had reigned 23. years he died. Paul is converted to the faith. The Eunuch converted by Philip, preached the Gospel to the Aethiopians his countrymen Act 8. Euseb. lib. 2. cap. 1.                 Chri Caius Caliguia succeedeth, Tiberius Pilate which gave the sentence upon Christ fell into such misery being acused for his cruelty that he slew himself in the time of Caius. Euseb. lib. 2. cap. 7. Philo judaeus flourished about this time, he is sent in embassy unto Cavis from the jews in Alexandria Euse. lib. 2. cap. 5. he came first to Rone under Caius. the 2. time under Claudius. Euseb. lib. 2. cap. 18. Philo wrote a notable book of the Christians at that time in Egypt called worshippers Euseb. lib. 2 cap. 16. 17. his own are to be seen. Euse. lib. 2. ca 18 HERODE the tetrarch when he had been king of the jews 24. years is banished by Caius the Emperor together with his harlot Herodias. Euseb. lib. 2. cap. 4. into lions a city in France. Euseb. Antiq. lib. 18. cap. 14.               Euse. Chronic. Caius Caligula called himself God. Euseb. lib. 2. cap. 6. Caius when he had reigned 3. years & 10. monethsis slain of his guard in his palace Euseb. li. 2. cap. 8. Euseb. in chronic.                   Chri CLAUDIUS succeedeth Caius Caligula: Anno Claudij. 2.   AGRIPPA the son of Aristobulus, nephew to Herode the great brother to Herodias, by the commandment of Caius Caligula succeedeth Herode the tetrarch king of the jews. Euseb. lib. 2. cap. 4. joseph. Antiq. lib. 18. cap. 11 14. Bel. jud. lib. 1. cap. 10. 11. SIMON otherwise called Canthara is by the commandment of king Agrippa placed highpriest & jonathas deprived. joseph. Antiq. lib. 19 cap. 5.             An Do. There was a great famine. An 4. Claudij. Philo judaeus talked at Rome with Peter the Apostle in the time of Agrippa beheaded james the brother of john. Act. 12. JONATHAS the son of Anna is now the             44                     Anno Christi 46.   Claudius. Euseb. lib. 2. cap. 16. JAMES the brother of john is beheaded Act. 12. Peter came to Rome in the time of Claudius Euseb. lib. 2 cap. 14. confuted Simon Magus and preached cap. 16. Agrippa when he had reigned 7. years died miserably. Euseb. li. 2. cap. 10. joseph. Antiq. lib. 19 cap. 7. 2. time placed & Simon Canthara removed by Agrippa. this jonathas requested that his brother Mathias being the worthier & holier man might enjoy his place Agrippa was entreated & admitted Mathias. joseph. Antiq. lib. 19 cap. 6. The Apostles, elders & brethren gathered a council at jerusalem. an. 4. Claudij, to determine what was to be done touching the doctrine sowed by certain brethren of the Pharisees which came from judaea: affirming that circumcision was necessary & the observation of the law. this news Paul Barna bas & Titus brought unto them. Galat. 2. where they decreed that the faithful should abstain from things offered to Idols, from blood, from that that is strangled, & from fornication, the which they published by their letters unto the churches of Antioch, Syria, & Cilicia, with Silas & judas, which accompanied Paul &     PETER the Apostle. anno Do. 44. & the second of Claudins came to Rome, and as they say continued there Bishop 25. years 12, under Claudius, & 13. under Nero. jerom. catalogue. ec cles. scrip. Euse. eccle. hist. lib. 2. cap. 14. 16. He foiled Simon Magus in the city of Rome, and in the presence of Nero. He was crucified at Rome the last year of Nero, with his head down wards, which kind of death he himself desired not presuming to have his head upwards, because his master Christ was so handled. Euseb. hist. eccle. lib. 2. cap. 25. lib. 3. cap. 1. & in chron. The Christians under him at Alexandria (as Philo judaeus writeth) used the like trade with them of whom Luke reported Act. 4. they had all things common Euse. Eccl. hist. lib. 2. cap. 15. 16. 24. jerom cata. eccle. script. Dorotheus b. of Tyrus saith that in the time of Traîan he had a cable rope tied about his neck at Alexan dria by the which he was drawn from the place called Bucolus unto the place called Angels where he was burned to ashes & buried at Bucolus. but Philo saith it was the first year of Nero. jerom saith it was the 8. year of Nero. Antoni. chron. part. 1. tit. 6 ca 16. saith it was An. Domi. 57 the 2. of Nero. Certain Pharisees after they believed in Christ, taught that cicumcision was necessary, the observation the law. Act. Gal. 2. 3. 4. 5. Simon Magus sorcerer being Samaritane of village Gitton, baptised by Philip the Deacon in Samaria. He would have bought Peter the gift of the holy ghost him role the word Simony. Act. 8. seb. lib. 2. cap. 1 came to Rome the time of Claudius us, he called himself a god, he was honoured there with a picture having this superscription Simôni Deo sancto he had to his yoke mate one Helen whom Irenaeus calleth Selen, a witch & a common harlot, whom called the principal understanding Euseb. lib. 2. cap 12 13. 14. he said unto the Samaritans he was the father, unto the Jews that he was the son descended from heaven unto the Gentiles that was the holy Irenaeus lib. 1. 20. Epiphan. lib 1. tom. 2. here's .21 Peter foiled him in Samaria, where for shame he fle●… leaving Samaria & judaea he sailed from East to West, thinking to live at his heart's ease & came to Rome under Claudius, where Peter also being sent no doubt by holy ghost●… him. Euse. eccl. li. 2. ca 1. 14. 15. Peter had much to do with him in the presence of Nero. as Anton. chron. writeth he had 3. conflicts with him, in the end Simon seeing himself foiled and his witchcraft prevailing not at all, told them he would leave their city & fly up unto the heavens whence he came. Wherefore upon a certain day appointed, he climbed up into the high Capitol whence he took his flight by the means of his witchcraft & the spirits which bore him in the air. the people at the sight hereof were amazed. But Peter fell down and prayed unto god that his witchcraft might be revealed unto the world. he had no sooner prayed but down cometh Simon Magus & bruiseth himself in pieces so that thereby he died miserably. Abdias Babylon: Apost. hist. lib. 1. Egesip. lib. 3. cap. 2. Epiphan. lib. tom. 2. haeres. 21. Anton. chron. part. 1. tit. 6. cap. 4. An. Do. 47 Claudius commanded all jews to depart from Rome. Act. 18. because a certain jew seduced on Fulvia a noble matron to believe in the it ceremonies. joseph Antiq. lib. 18. cap. 7. Claudius' after the day the of Agrippa mayor sendeth Cuspius Fadus live tenant into judaea. joseph. Antiq lib. 19 cap. vlt. It may very well be that Peter at this time came to Rome, but that he stayed there the full space of 25. years (as it is reported) I take it for a fable. I read (Act. 18.) that Agrippa the son of Agrippa mayor called minor by the appointment of Claudius succeedeth his father in the kingdom over the jews being of the age of 17 when his father died. Euseb. lib. 2. cap. 19 joseph. An tiq. li. 19 ca 8                 Tiberius A lexader succeedeth Fadus & Cumanus succeedeth Tiberius Alexander. Anno 9 Claudius gave commandment that all jews should depart Rome Peter being a jew he must needs give place or abide the danger thereof trouble I find he suffered none his absence stood him in stead no doubt he went away when as also the jews namely Priscilla & Aquila departed Rome and met Paul at Corinthus. Act. 18. Again Eusebius writeth that he suffered martyrdom at Rome together with Paul, under the Emperor Nero. so it may very well be, at his second return unto Rome, so that the reader may count so many years that is 25. from his first coming under Claudius unto the end of his passion or martyrdom under Nero, & thus it were better to reconcile writers then stately to deny all or to say he was never at Rone   ELIONEUS the son of Githaeus by Agrippa is placed and Mathias deposed Zuinger. Theat. hu. vit. Simon Canthara again is placed. Zuinger. joseph the son of Cainus is made high priest, and Simon Canthara deposed by the commandment of Herode king of Chalcis brother to Agrippa mayor who received authority of Claudius (during the nonage of young Agrippa) to consecrate priests. joseph. Antiq. lib. 20. cap. 1. Ananias the son of Nebedaeus (before whom Paul pleaded in the Act▪) is by the said Herode placed highpriest and joseph removed.               Claudij. joseph. antiq. lib. 20. ca 5 Felix is sent by Claudius into judaea after Cinnanus. Antiq. lib. 20. ca 9                   This Felix trembled at the preaching of Paul. Act. 24. Marry the mother of Christ (as it was revealed unto some saith Euseb. in Chronic.) about this time departed this life where tell who can. Agrippa minor herd the pleading of Paul, and Paul thought himself happy that he had licence to plead before him. Act. 26. This Ananias is sent to Rome together with Cumanus the precedent to tender before Claudius an account of his doings. joseph. Ant lib. 20. ca 1. 5. bell. jud. lib. 2. cap. 11 jonathas (whom I suppose now the 3. time to have been placed being highpriest and freely reprehending according unto his duty is by the commandment of Felix cruelly & spitefully put to death. Antiq. lib. 20. cap. 11. Euseb. lib. 2. cap. 20. Barnabas. Act. 15. Beda. Lyra.         Theudas a Sorcerer called himself a Prophet, he made the jews believe the river jordan would divide itself at his commandment, he seduced many of them & drew many after him. But Fadus Lieutenant of judaea met him unawares with great power, slew many of his company, took many alive. Theudas himself he beheaded & brought his head to jerusalem. Act. 5. Euseb. lib. 2. cap. 11. joseph. Antiq. lib. 20. cap. 4. Ananus the highprist was a Saducee. Euseb. li. 2. cap. 23. to. 56 Claudius when he had been Emperor 13. years eight months and twenty days died. Euseb. lib. 2. ca 19 joseph. Antiq. lib. 20. cap. 10.       james. b. of jerusalem, Paul & the elders summoned a council at jerusalem for the removing of the slander bruited by the jews of Paul, that he was no observer of the law, that he spoke against Moses, wherefore for the removing of this suspicion, & for the winning of the brethren the council decreed that Paul should clear him and purify himself according unto the law yielding a little for a time unto the ceremonies of the law Act. 21         An Egyptian Sorcerer who called himself a Prophet drew after him unto mount Olivet as josephus saith 30. thousand, as Luke writeth 4. thousand jews. Felix met him with power which overthrew the seduced jews, took many alive, but the Sorcerer himself escaped away Act. 21. Euseb. lib. cap. 21. joseph. b● jud. lib. 2. cap. 12.   Nero succeedeth Claudius in the empire of Rome. Euseb. lib. 2. cap. 19                   Anno Christi 58. Euse. Chronic. Nero sent Portius Festus into judaea to succeed Felix two years after. Act. 25. Antiq. lib. 20. cap. 13: Euse. lib 2. cap. 22. Paul cometh to Rome now the first time being sent by Festus. And cleareth himself, so that he escaped the lion's mouth, meaning Nero. Act. 25. 2. Timoth. 4. Euseb. lib. 2 cap. 22.   ISHMAEL the son of Siab is created highepriest by Agrippa minor and being sent as legate unto Nero he is stayed for a pledge josep. Antiq. lib. 20. cap. 13. and 15.           Elimas Bariesus a jew, being a false prophet and a sorcerer, went about to pervert & turn from the faith Sergius Paulus the butie. Paul the Apostle reprehend him, so that the sorcerer was smitten with blindness & the deputy converted of whom Paul borrowed the name. Act. 13: B● An. Do. 63 Euseb. chronic. Festus being dead, & Albinus coming from Rome, Ananus the highpriest in the vacancy of the livetenantship martyreth james the brother of Christ bishop of jerusalem. Eus. lib. 2. ca 23 Iose. antiq. lib. 16. james the brother of Christ called the Just whom the Apostles had placed overscer of the faith full at jerusalem, is at this time martyred by the jews, especially by Ananus the highpriest who being a Saduce as josephus saith was given to cruelty. Euseb. lib. 2. cap. 23. joseph. lib. 20 cap. 15. 16.   JOSEPHUS called Gaddis is placed high priest in Ismaels' room by Agrippa minor Antiq. lib. 20. cap. 15 Ananus the son of Ananus is by Agrippa placed & joseph displaced. This Ananus stoned james the brother of Christbishop of jerusalem, wherefore when he had been priest 3. months, he is by the same Agrippa deprived. Antiq lib. 20. cap. 15 16. Euseb. lib. 2. cap. 23. jesus the son of Dannaeus is choose highpriest. Antiq. lib. 20. cap. 16.           Alexander the 〈…〉 per smith beca●… an Apostata & sisted the prea●… of the word of God. 1. Timoth. 2. Timoth. 4. An. Dom. 66. ●LORUS succeedeth Albinus, a cruel lieutenant unto the jews. Euse. lib. 2. cap. 26. joseph. antiq. lib. 20. cap. 17.     jesus the son of Gamaliel is placed highepriest by Agrippa and jesus Dannaeus deposed Antiq. lib. 20 cap. 16. After the death of james, the Apostles from every where gathered themselves together at jerusalem for the election of a Bishop, & they chose Simeon Cleopas. Euseb. lib. 3. ca 11 SIMEON CLEOPAS the lords cosingermane one of the 70. disciples & which saw Christ with his eyes, was the second Bishop of jerusalem, being chosen of the Apostles them selves to succeed james. This Simeon was crucified in the time of the emperor     Anianus was b. of Alexandria after Mark where he continued 22. years. Euseb. eccl. hist. lib. 3. cap. 13. & in chronic. Hymenaeus & T 〈…〉 letus said that resurrection we already past. 2. 〈◊〉 moth. 2. Anno. Dom. 68 Neronis an. 12. Flori praesidis 2. josep. antiq. lib. 20. cap. 18. the wars between the Romans & the jews began.   Anno Agrippae. 17. joseph. Bel. jud. lib. 2. cap. 13. MATHIAS the son of Theophilus is chosen and jesus the son of Gamaliel deposed by Agrippa in the time of this Mathias the wars between the Romans & the jews began. joseph. Antiq lib. 20. ca 17.   trajan. An Dom. 110. being a hundred and twenty year old Euseb. eccl. hist. lib. 3. cap. 11. 19 29. and in Chronic.       Demas became Apostata, for●… Paul and fell 〈◊〉 the world. 2. 〈◊〉 moth. 2. An Do. 70 Euseb. Chr Nero sent Vespasia & his son Titus into judaea. who plagued the jews. joseph. bell. jud. lib. 3. cap. 1. Paul at his second coming to Rome was beheaded the last year of Nero. Euse lib. 2. cap. 25. lib. 3. ca 1. Epiphan. saith 12. an. Neron. Agrippa entertained Vespasian in the time of the wars at Tiberias joseph. Bel. jud. lib. 3. cap. 16.   The canons of the Apostles agreed upon as they say by them in a certain assembly were published by Clemens afterwards b. of Rome the perfect number of them is no where sound some receive them & some other reject them as invented & forged by heretics. Concil. tom. 1.   IGNATIUS the disciple of john, was the third bishop of Antioch. He wrote, as they say unto Mary the mother of Christ, & Marie unto him again, he wrote unto john the Evangelist, & to Polycarpus his disciple. beside he wrote sundry other notable epistles which are extant both in Greek & Latin. Last of all in the eleventh year of the Emperor trajan, an. Dom. 111. He was brought to Rome and torn in pieces of wild beasts Euseb. eccles. hist. lib. 3. ca 19 32. & in chronic. Tritem. Linus one of the 70. disciples of whom S. Paul made mention, succeeded Peter in the Bishop's seae of Rome, where he continued Bishop 12. years. Euseb. eccl. hist. lib. 3. cap. 2. 13. 19 & in chronic.   Phygellus, & Hermogenes forsook Paul & made shipwreck of their faith. 2. Timoth. 1. Abdias Babilonius saith, that Philetus and Hermogeves said that jesus was not the son of God.   Nero when he had reigned 13. years & 8. days died. Euse. lib. 3. cap. 5. ●s●. bell. jud. lib. 5. cap. 6 Peter was crucified at Rome the last year of Nero with his head downwards, which kid of death himself desired lib. 2. cap. 25. lib. 3. ca 1. Epiphan saith 12. an. Neron. About this time josep. a jew flourished, one that first rebelled against the Romans together with his countrymen he is taken by Vespasian & committed to Titus his son with whom he grew in 〈◊〉 credit. bell. jud Agrippa is sent to Rome by Vespasian to Galba the Emperor, he went also to Otho. josep. Bel. jud lib. 5. cap. 6           Nicolas one of the 7. deacons is by S. john abhorred. Apocal. 2. He was accused of jealousy over his wife, and to clear himself of this crime, he brought forth his wife and bid marry her who would. This fact of his is excused by Eusebius. His followers by occasion here of do practise their wandering lust without respect of wife or maid Euseb. ecclesi. hist. lib. 3. cap. 26.     GAIBA succeeded Nero, this Gaiba reigned but 7 months & 7. days, but he was beheaded at Rome. Euseb. lib. 3 cap. 5. Iose. bell. jud. lib 5. cap. 6. Euse. chro. Otho succeeded Galba this Otho continued but 3. months & he was slain. joseph. bell. jud. lib 5. cap. 6. Euse chronic. Vitellius succeeded Otho, this Vitellius was Emperor but 8. months & he was 〈◊〉 〈◊〉. be●l I●● lib. 5.     PHANES the son of Samuel of the village Apathasis of the tribe Eniachim a country              
Anno Domini. The reign of the Emperors. The Fathers of the Church. The Kings of judaea. The Highpriests of the jews in jerusalem.   cap. 6. Euseb. chronic. lib. 5. cap. 12. he exhorted his own contreymen to yield unto the Romans with many orations he gave a notable testimony of jesus of john baptist. He attributed the cause of the destruction of jerusalem to have been for the death of james. He was present in the wars. He wrote the wars & came to Rome in the time of Titus, and Vespasian, showed them his books they were commended of Titus, Vespasian & Agrippa they were chained in the library and he himself honoured with a picture. Euseb. lib. 1. cap. 12. lib. 2. cap. 23. lib. 3. cap. 9 10.   fellow is taken from the cart, and arrayed in priestly attire, as it were a stage player, and by lot chosen highpriest, he knew nothing that belonged thereunto. The seditious persons called Zelotae (as though they were zealous for that which good was) chose him as an instrument for their practices in those troublesome times. joseph. bell. jud. lib. 4. cap. 5. An. Do. 72 Euseb. chronic. VESPASIANUS (after the death of Vitellius) being general captain against the jews, is proclaimed Emperor, he leaveth judaea, committing the wars unto his son Titus. Euseb. lib. 3. cap. 5.   Agrippa saw the books which josephus wrote of the wars of the jews, and commended them. Euseb. lib. 3. cap. 10. josephus sayeth this Agrippa was a good man, he was learned, he wrote 62. epistles. Eufeb. lib. 3. cap. 10. joseph. bell. jud. li. 2. ca 17. From Aaron which was the first highpriest unto the last at the overthrow & burning of the temple under Titus, there were 83. highpriests. joseph. Antiq. lib. 20. cap. vlt. An. Do. 73 forty years just after the passion of Christ Euseb. chronic. jerusalem was destroyed the 2. year of the reign of the Emperor Vespasian the 8. day of Septembre as joseph. writeth bell. jud. lib. 7. cap. 18. and Euseb. eccles. hist. lib. 3. cap. 7. whereby we we gather that although God winked a long while at their sin and iniquity, yet at length he paid them home for the villainy they practised against his son in putting him to death, for persecuting and stoning and martyringe and murdering of his Apostles, Disciples, Saints, & such as served him. afore his passion he beheld jerusalem and wept over it and said that there should not one stone be left upon an other, that should not be destroyed. the signs prognosticatinge the destruction thereof, thou mayst see gentle reader in the Evangelists and in Euseb. eccle. hist. li. 3. cap. 7. 8. alleged partly out of the Gospel, and partly also out of josephus a jew who was present at the wars. all which signs were in number many, and in show most terrible and dreadful, yet the jews had not the grace to repent. Wherefore the lamentable overthrow, the utter ruin, the ransacking of the city, the burning of the temple, the profaning of the sacred scriptures, the slaughter of the Priests, the dissension of the people, the death of all & the famine worse than death itself, thou mayst rue, and read with wet cheeks and waterish eyes laid down at large by josephus and Eusebius eccle. hist. lib. 3. cap. 5. 6. 7. 8. etc. Now therefore the temple being spoiled and overthrown their highpriestes ceased the country also being subdued & overrun, their Kings failed, as many jews as were left were dispersed. Their wickedness no doubt hath deserved that from the passion of Christ unto this day the name of a jew is become very odious.               The Heretics.   Vespasian the Emperor after the overthrow of jerusalem, commanded that all such as were of the line of David, should diligently be sought out. He reigned 10. years, and died of a lask in the 69. year of his age. Euseb. lib. 3. ca 12. 13. Eutrop. lib. 7. Euseb. chronic. D●ONYSIUS AREOPAGITA was by S. Paul placed bishop of Athens. There are extant sundry works under his name, but suspected not to be his and sundry epistles, of the which one to john the Evangelist being in the Isle Patmos, an other unto Polycarpus he was martyred as Tritemius writeth Anno. Dom. 96. Act. 17. Euse. lib. 3. cap. 4. lib. 4. cap. 22.   Cerinthus or Merinthus being a jew, taught throughout Asia wicked doctrine, he preached circumcision: he taught that the prophets and the law was given by Angels, and that the world was made by them. Cerinthus moreover said, that jesus was not borne of a virgin, which was impossible, but of Marie & joseph. that jesus was not Christ, but that Christ came upon him in the form of a Dove. that jesus suffered & rose again but not Christ. For Christ said he, did fly away from him before his passion. Epiph. haeres. 28. Irenaeus lib. 1. cap. 25. He dreamt that the kingdom of Christ should become earthly, that after the resurrection Christ should reign over us here on earth one thousand years. he lusted after the satisfying of the belly, an 〈◊〉 the things under the belly, with meat, drink, marriage. john the Apostle is said to have abhorred the presence of Cerinthus. Euseb. lib. 3. cap. 25. lib. 4. cap. 14. lib. 7. cap. 24. Epipha. haeres. 51. saith that certain heretics called Alogois, affirmed Cerinthus to have been the author of the revelation.  
Anno Domini. the reign of the Emperors. The Fathers of the Church. The councils. The bishops of jerusalem. The Bishops of Antioch. The Bishops of Rome. The Bishops of Alexandria. The Heretics. 81. Titus the son of Vespasian succeeded his father in the empire, he reigned 2. years and 2. months, & died the 42. year of his age, leaving his brother Domitian to succeed. Euseb. li. 3. cap. 13. & in chro. Europe. lib. 7. JOSEPH of Arimathra together with his companions came into England, and there preached. Polydor. lib. 2.       3. Anacletus was b. of Rone after Linus in the 2. year of Titus the Emperor. Anno Domi. 81. he continued there 12. years. Eu seb. lib. 3. cap. 13. 14. 19 & in chronic. There be sun which next unto Linus do place Clemens & so Cletus, them Anacletus, some other before Clemens do place Cletus, but we following the ancient writers next unto the Apostles, to weet Irenaeus, Euse bius, Epiphanius do place them thus: Peter. Linus. Anacletus. Clemens. yet Epipha nius calleth this Anacletus Cletus.   Menander a sorcerer and the disciple of Simon Magus, a Samaritane, said that he was the great power of God come down from heaven, that the world was made by Angels, he called himself a Saviour, he said salvation was to be purchased by his baptism & that such as were therewith baptised should never die, no not in this world. Euseb. lib. 3. cap. 23 Irenaeus lib. 1. cap. 21. Epiphan. haeres. 22. Saturninus of Antioch call led also Saturnilius, budded out of Menander, and preached throughout Syria in manner the like doctrine as Menander did before him. he said moreover that marriage and procreation was of the devil. Ireneus lib. 1. cap. 22. Euse. lib. 4. cap. 6. 83. Domitian the son of Vespasian succeeded Titus. he was the second after Nero which persecuted the Christians he exiled ma ny noble personages, in the end he was slain in his palace, and after his death ignominiously used, when that he had reigned 15. years. Euseb. lib. 3. cap. 13. 15. 16. 17. 18 Eutrop. lib. 7. JOHN the Euangehst preached in Asia, he was banished into the Isle Patmos in the time of Domitian, where he wrote his Revelation. In the first year of Nerua he returned from Patmos, and dwelled again at Ephesus. He ruled the churches of Asia after the death of Domitian. Euse. lib. 3. ca 16. 18. Ireneus lib. 2. cap. 39 lib. 3. cap. 3. Of him is reported a notable history in Euseb. lib. 3. cap. 20. john saw the three Gospels of the Evangelists published and allowed of them. afterwards wrote his own to the consutation of Cerinthus, Menander, & Ebion the heretics. Euseb. lib. 3. cap. 21. Abdias sayeth, he was thrown into a tun of hot scalding oil, yet took no harm, Jerome sayeth he died the 68 year after the passion of Christ. anno Dom. 99 Dorotheus sayeth he went alive into his grave, & there died being 120. year old.       Clemens was b. of Rome after Anacletus in the 12. yea re of Domitian Anno Domini 93. he wrote from Rome a worthy epi stle unto the Corinthians the which was used to be read in the church he was thought to have translated the epistle unto the Hebrews from hebrew in to the grek tongue, there is fathered upon him an other epistle with certain dialogues tou tching Peter and Ap pion. he go verned the church 9 years. Euseb. lib. 3. cap. 14. 19 31. 33. Abilius was b. of Alexandria after Anianus in the 4. year of Domitian Euseb. lib. 3. cap. 13. Basilides where of Basilidia ni agree in diverse points with Simon, Menander, and Saturninus, he blazed thro' oughout Egypt that there were 365. heavens, he said that Simon of Cyren suffered in stead of Christ and not Christ himself, that Christ taking the form of Simon laughed them to scorn. Irenaeus lib. 1. cap. 23. Epiphan. haeres. 24. Basilides the heretic wrote 24. books upon the Gospel. he feigned unto himself Prophets whom he called Barcabus & Barcoph. he taught that things offered to Idols might indifferently be eaten. that in the time of persecution faith with perjury may be renounced. He commanded silence unto his scholars for the space of 5. years, after the manner of Pythagoras. Euseb. lib. 4. cap. 7. 93.   AGRIPPA CASTOR confuted Basilides the heretic. Euseb. lib. 4. cap. 7.               Certain kinsmen of Christ according unto the flesh, rendered an account of their faith before Domitian the Emperor, he despised them because they were simple. They depart thence & afterwards govern churches, & became Martyrs. Euseb. lib. 3. cap. 17 FLAVIA DOMICILLA a noble gentlewoman, was banished into the Isle Pontia, in the 15. year of Domitian, for that she was a Christian. Euseb. lib. 3. cap. 17.           Corpocrates as Irenaeus lib. 1. ca 24. writeth, lived in the time of Saturninus & Basilides. he gloried of charmed love drinks, of devilish dreams, of associate spirits. Euseb. lib. 4. cap. 7. Carpocrates patched his opinions out of Simon, Menander, Nicolas, Saturninus, Basilides, Besides the wicked doctrine of these heretics which he maintained, he worshipped, as Epiphanius saith, the images of jesus, of Paul, Pythagoras, Plato, Aristotle, etc. he denied that the body should be saved. Epiph. haere. 27. August. li. de her. Ebion of whom the Ebionits' are called, affirmed Christ to be but a bare man borne of joseph & Marie, he thought that faith only did not justify, he affirmed the corporal observation of the law to be necessary. he denied the epistles of Paul, accusing him that he fell from the law. The jewish Sabbath and other ceremonies he observed together with the jews, only the Sunday he celebrated as we do in remembrance of the resurrection Euseb. lib. 3. cap. 24. Epiphanius saith haeres. 30. that john the Evangelist hearing that Ebb: n was in the bath resrained his company. Abdias b. of Babylon saith that Philip the Apostle overthrew this heresy of Ebion at Hierapolis. 99 Nerua succeedeth Domitian in the empire. in whose time the Roman senate decreed that the honours exhibited unto Domitian should cease. that such as were exiled should return unto their native soil and rece we their substance. he taigned one year and 4. months and died the 72. year of his age. Euseb. h. 3. cap. 18. Eutrop. lib. 8. POLYCARPUS b. of Smyrna, was placed there by such as saw the Lord, he was the disciple of S. john. he saw Cerinthus & Martion the heretics. he came to Rome in the time of Anicetus, and questioned with him touching the feast of Easter. this Polycarpus being old, was seen of Iren ●us being young. In the end being 80. year old, he was burned to ashes in the 7. year of Verus the Emperor. ann. Dom. 170. Euseb. lib. 3. cap 32. lib. 4. ca 14 15. lib. 5. cap. 23. & in chronic. There were 2. synods summoned in Asia for the resormation of the Churches & consecration of Bishops where john the Evangelist being sent for was present. Euse. li. 3. ca 20.         Simachus a translator of the old testament from the Hebrew into the Greek, was an Ebonite. Euseb. lib. 6. cap. 16. Gnostici, were heretics which with swelling pride that they knew all things, so termed themselves. Some call them Barborits for their beastly life. some writ that they budded out of the Nicolaites: some other that they sprung out of Carpocrates Epiphanius sayeth that the Valentinians called themselves Gnostici. all women among them are common. their sacrifices were too too beastly, as Epiphanius writeth, they abhorred fasting, saying it was of the devil. They said Christ was not borne of Marie, but revealed by Marie. that he took not flesh in deed, but according unto appearance. Epiphan. haeres. 26 100 Baia nucceeded Nerua in the empire under high was the third persecution of the primitive Church yet at the report of Plini 〈◊〉 Secundus he ceased from persecuting of the Christians which proved themselves to be innocent, he reigned 19 years & six months, them died of a lask being 63. year old. Euseb. lib. 3. cap. 18. 29. 30. lib. 4. cap. 3. PAPIAS b. of Hicrapolis, a man passing eloquent and expert in the scriptures. he was the auditor of john the Apostle the companion of Polycar pus. He wrote five books entitled the expositions of the Lords sermons.       Euarestus succeeded Clemens in the 3. year of trajan. Anno Dom. 102. he was b. of Rome 8. years. Euseb. lib. 3. cap 31. lib. 4 cap. 1. Cerdo was b. of Alexandria after Abilius in the first year of trajan, where he continued 13. years. Euseb. lib. 3. ca 18   110.   Euseb. lib. 3. ca 32 35.   Of the Church of jerusalem. Euseb. lib. 3. cap. 29. writeth that unto this time she was called a pure & an uncorrupted virgin. for as yet being Anno Dom. 110. there was no false doctrine sown there. lib. 4. cap. 21.     PRIMUS was b. of Alexandria about the 12. year of trajan. after Cerdo. where he continued 12. years. Euseb. lib. 4. cap. 1 4. Papias b. of Hierapolis was a Chiliast. Euseb. lib. 3. cap. 35. 119. AELIUS Adrianus succeeded Trai● in the empire he besieged & conquered jerusalem in the 18. year of his reign, so that after his name jerusalem was called Aelia. He wrote unto Minutius Fundanus proconsul of Asia, at the request of Serenius Granianus in the behalf of the Christians, He reigned 21. years, & then died being above three score year old. Euseb. lib. 4. cap. 3. 6. 9 10. & in chronic.     justus a jew was b. of jerusalem after Simeon. Euse. lib. 3. cap. 32. Zachaeus. Tobias. Heros was b. of Antioch after Ignatius about the eleventh year of Traian. Euseb. lib. 3. cap. 32. ALEXANDER was b. of Rome after Euarestus ann. Dom. 111. where he continued 10. years, & died the third year of Adrian the Emperor. Euse. lib. 4. cap. 1. 4.   Thebulis anno Dom. 110. was the first heretic in the church of jerusalem. he fell from the faith, because they would not choose him bishop after Simeon. Euseb. lib. 4. cap. 21. Ophitae were heretics which worshipped the serpent, & thought that the serpent which deceived Adam and Eve was Christ: they ●sted alive serpent, which with opening of the chest and charming of the priest came forth, licked the bread upon the altar, wrapped itself about it. their manner was to kiss the bread, and so to eat, believing verily that the serpent had consecrated it. They defended themselves that the Nicolaits and Gnostici delivered them this service. Epipha. haeres. 37. August. de haeres. 121.   Quadratus one endued with the gift of prophecy wrote an Apology in the defence of the Christian faith unto Adrian the Emperor. Euseb. lib. 3. cap. 33. lib. 4. cap. 3. Aristeides an Athenian Philosopher dedicated likewise an Apology unto the said Emperor. Euseb. lib. 4. ca 3. & in Chronic. AEgesippus lived under Adrian. he wrote of the siege of jerusalem, comprising the ecclesiastical history from the Apostles unto his time. Euseb. lib. 4. cap. 8. there is a counterfeit volume of 5. books under his name, the translator whereof they say S. Ambrose was, nay it is liker that Ambrose himself was the author.   Benjamin. john in the 19 and last year of trajan. Epiphan. haeres. 66. Mathias. Philip. Sennecas. justus. 2. Levi. Ephrem.   Xystus was b. of Rome after Alexander about the 3. year of Adrian. Anno Domini 121. he was b. ten years and died the 12. year of the said Emperor Euseb. li. 4. cap. 4. 5. justus was b. of Alexandria after Primus, where he continued 11. years. Euse. lib. 4. cap. 4. 5. Nazaraei were jews which believed inchrist & so called them selves of Nazareth. they contraried the jews in that they confessed jesus Christ to be the son of God. they erred in Christian religion, for that they addicted themselves wholly to the observation of the whole law, Epiphan. haeres. 29.         joseph. judas continued unto the 11. year of Antoninus. Epiphan. hae●eses 66. Cornelius was b. of Antioch after Heros Euseb. li. 4. cap. 19 about the 12. year of Adrian.         Egesippus saith of himself that he came to Rone in the time of Anicetus & continued there unto the time of Eleutherius. Anno Domi. 179 Euseb. lib. 4. cap. 11.   From the passion of our Saviour unto the 18. year of the Emperor Adrian, there were 15. Bishops in the Church of jerusalem, all jews. in the which year after the utter overthrow the siege and conquering of the city under the said Aelius Adrianus, jerusalem was called Aelia, after his name, and began to be inhabited of strange nations. Euseb. lib. 4. cap. 5. 6.       Cayni were heretics which honoured cain and took him for their father, they highly esteemed of Esau, Chore, Dathan, Abyram, with the Sodomites. they called judas the traitor their cousin honouring him for betraying of Christ affirming that he foresaw how great a benefit it would become unto mankind. They read a certain Gospel written as they said by judas, they reviled the law and denied the resurrection: Epiphan haeres. 38. August. de haeres. 130.   justinus Martyr lived under Adrian. he wrote an Apology unto Adrian & to Antoninus Pius Emperors. he wrote also against Martion which lived at that time, he was martyred under Verus the Emperor. Euse lib. 4. cap. 8. 11. 12 16. but as Epiphan haeres. 46. writeth it was under Adrian.   Marcus of the gentiles the first b. of jerusalem. Euseb. lib. 4 cap. 6. lib. 5 cap. 11.   Telesphorus succeeded Xystus in the see of Rome, ann. Dom. 130. where he continued 11. years. Euseb: lib. 4. cap. 5. 10. Eumenes was b. of Alexandria after justus & continued there 13 years, Euseb. lib. 4. cap. 5. 11. Sethiani were heretics deriving their pedegrewe of Seth the son of Adam, whom they honoured and called Christ and jesus that in the beginning of the world he was called Seth but in the later days Christ jesus. Epiphan. (haeres. 39) saith that he disputed with some of them in Egypt & that the last of them were in his time. August. lib. de haeres. 140. Anno 18. Adriani. Meliton b. of Sardis flourished about this time he dedicated an Apology unto the Emperor Verus in the behalf of the christians, he wrote many notable tracts. Euse. eccl. hist. lib. 4. cap. 13 25.   Cassianus.       Martion of Pontus increased the doctrine of Cerdon, he lived in the time of justinus Martyr, which wrote a book against him. he met Polycarpus & asked of him: knowest thou us? Polycarpus answered: I know thee for the first begotten of Satan. Euseb. lib. 4. cap. 11. 14. He said the soul only should be saved, & not the body. He thought that Cain with the Sodomites and Egyptians, etc. were saved when Christ went down to hell. Irenaeus lib. 1. cap. 29. Epiph. haeres. 42. writeth of him that he was a bishop's son, who when he had destoured a virgin, was by his own father excommunicated the church, & afterwards he fleed to Rome. Being there, because they admitted him not into the church, he began to preach detestable doctrine: that there were three beginnings, good, just, and evil. that the new testament was contrary to the old. he denied the resurrection of the body. 141. Antoninus Pius succeeded Adrianus in the empire he wrote unto the commons of Asia in the behalf of the Christians, he reigned 22 years and odd months. Philippus b. of Gortina was famous and wrote against Martion the heretic. Euse. lib. 4. ca 24       Hyginius was b. of Rome after telesphorus in the first year of Antoninus Pius. Anno Dom. 141. where he continued 4. year. Euseb. lib. 4. cap. 10. 11. Pius was b. of Rome after Hyginus anno Dom. 144. and continued 15. years. Euseb. lib. 4. cap. 11. Anicetus was b. of Rome after Pius An. Dom. 159. he had conference with Egesippus which came thither to him. He governed the church 11. years and died the 8. year of Verus Euseb. lib. 4 cap. 11. 19 Marcus was b. of Alexandria after Eumenes, he governed the Church 10 years. Euseb. lib. 4. cap. 11. Barchochebas a captain of the jews, alluding unto his name, affirmed that he was the light or a star come down from heaven, to comfort the jews. He led them to rebellion, so that (as Dion Cass in Adriano writeth) there were slain of them above fifty thousand Euseb. lib. 4. cap. 6. Cerdon got him from Syria to Rome when Hyginus was b. there, and taught that God preached of the law & prophets, was not the father of our Lord jesus Christ. Moreover he said that Christ was known, the father of Christ unknown. he denied the resurrection and the old testament. Euseb. lib. 4. cap. 10. 11. Epiphan. haeres. 41.       Publius.     Celadion b. of Alexandria after Marcus and continued. 14. years. Euseb. li. 4. cap. 11 19 Valentinus was openly known at Rome in the time of Hyginus, he lived under Pius, & continued unto Anicetus. Euseb. lib. 4. cap. 10. 11. Irenaeus confuted this heresy at large. Epiphanius sayeth that Valentinus thought Christ to have brought a body down from heaven, & to have passed through the virgin Marie, as through a conduit. haeres. 31. Marcellina was of Carpocrates opinion, and lived at Rome in the time of Anicetus. she worshipped & offered incense unto the images of jesus and Paul, etc. August. lib. de haeres. Epiphan. haeres. 27. 144.       Maximus.       Montanus whereof the Montanists are called, taught in Phrygia, hereof it is that the heresy is called Phrygian. Epiphan. saith it begannne about the 19 year of Antoninus Pius which succeeded Adrian. This Montanus was taken in Phrygia for the holy Ghost, Priscilla and Maximilla his women for Prophetesses. He forbade marriage and commanded abstinence from certain meats as unlawful. In the end Montanus and Maximilla hanged themselves. Euseb. lib. 5. cap. 13. 14. 15. 16. 17. The Montanists otherwise called Cataphrygians pricked a boy with bodkins drew the blood out of his body soaked therein the bread, and made a sacrament thereof, if the boy died he was counted a martyr, if other wise a great priest. Epiphan. haeres. 48. August. lib. de haeres.     Modestus wrote against Martion. Euseb. lib. 4. cap. 24.   julianus unto the 10. year of Antoninus Pius Epiphan. haeres 66.       Secundiani of Secundus, together with Epiphanes and Isidorus taught the like with Valentinus, in life they were beastly, all women among them were common, they denied the resurrection of the flesh. Epiphan haeres. 32. 163. Marcus Antoninus Verus was choose Emperor after Pius. He persecuted the church of God, and reigned 19 years. Euseb. lib. 4. cap. 14. 15 lib 5. cap. 9 Appollinarius wrote unto Verus the Emperor & against the heresy of Montanus, which then began to bud in Phrygia. Euseb. lib. 4. cap. 20. lib. 5. cap. 14. 15. Dionysius b. of Corinth, Pinytus b. of Creta were famous about this time. lib. 4. cap. 20. There was a synod at Ancyra in Galatia gathered together of the faithful where the sigments of Montanus were confuted by Apollinarius. Euseb. lib. 5. cap. 14. Caius whom Epiphanius haeres. 66. doth call Gratianus.       Ptolomaeus of whom Ptolomai are called, taught the heretical opinions of the Gnostici, & of Valentinus, adding thereunto of his own certain heathenish doctrine out of Homer: he wrote unto Flora a woman of his faith, & endeavoured to pervert her. Epiph. haeres. 33.     Musanus then flourished and wrote against the Encratits which then newly sprung, the author of which heresy was Tatianus. Euseb. lib. 4. cap. 26. Germanicus martyred & torn in pieces of wild beasts.   Symachus         167.   Metrodorus and Pionius burned.   Caius 2. unto the 8. year of Verus Epiphan. haeres 66. Theophilus was b. of Antioch after Cornelius. He wrote of elemental institutions & dedicated them unto Autolycus. also against the heresy of Hermogenes and Martion. Euseb. lib. 4. cap. 19 23. about the 8. year of Marc. Antoninus.   Agrippa's b. of Alexandria about the 8. year of Verus where he governed 12. years Euseb. li. 4. ca 19 li. 5. ca 9           julianus 2.   Soter was b. of Rome after Anicetus anno Dom. 167. and continued 8. years. Euseb. lib. 4. cap. 19 li. 5 in proem.       Carpus, Papylus and Agathonica a woman martyred, also Ptolomaeus & Lucius. Euseb. li. 4. cap. 14. 15. 16.   Capito.       Marcus of whom Marcosij, Colorbasus of whom Colorbasij, and Heracleon after whom the heretics are called Heracleonits, sacrificed with witchcraft, to amaze their auditory they pronounced Hebrew words: they said unto the women, open your mouths & prophecy through the power which cometh from us: many women came to the church, & under colour of prophecy confessed that they were abused of them: Marcus ran away with an other man's wise: they pour oil & water upon the head of the departed, hoping so to redeem them: they said that the life & generation of man consisted in 7. stars, that Christ suffered not in deed, but was so thought, and that there was no resurrection of the flesh. Epiphan. haeres. 34. 35. 36. Irenaeus. Aug. li. de haeres. Alcibiades refrained the use of God's creatures he is reform by Atalus the martyr. Euse. li. 5. cap. 3.     Bardesanes of Mesopotamia wrote in the Syrian tongue against Martion. Euseb. lib. 4. cap. 28.   Maximus unto the 16. year of Verus. Epiphan. haeres. 66.       Archontici were heretics in Palaestina which referred the creation of all things unto many powers. they said that the Sabbath was the God of the jews, & that the devil was the son of the Sabbath. Epiphan. haeres. 40. August. lib. de haeres. 179. Anno 17. of Verus the Emperor. Vegetius Epa gathus marty red. Sanctus a Deacon beheaded. Maturus beheaded Atalus fried to death Blandina a woman after sundry torments beheaded. Biblis a woman piteously handled. Pothinus b. of Lions dieth in prison. Alexander torn in pieces of wild beasts. Ponticus of 15. year old martyred. Euseb. lib. 5. cap. 1. The brethren in France assemble together, and lay down their censure touching the opinions of Montanus, writing unto Eleutherius b. of Rome that he would maintain the peace of the church against such heretics. Euseb. lib. 5 cap. 3. Antoninus Maximinus was b. of Antioch after Theophilus. Euseb. lib. 4. cap. 23. Eleutherius was b. of Romeafter Soter in the 17. year of Verus the Emperor ann. Dom. 178. where he continued 13. years. Euseb. lib. 5. in proëm. & cap. 20.   Irenaeus was a Chiliast. Euseb. lib. 3. cap. 35.     Irenaeus was b. of Lions in France after the martyrdom of Pothinus. in his youth he saw Polycarpus the disciple of S. john. He was at Rome with Eleutherius he endeavoured to confute Blastus and Florinus the schismatics and to appease the schism raised at Rome he sharply reprehended Victor b. of Rome for ex communicating the churches of Asia. Euseb. lib. 5. ca 4. 5. 18. 23. There were held in Asia sun dry synods in the which Montanus was excommunicated & his heresy condemned. Euseb. lib. 5. cap. 14. Valens.   Toutching the purity of the church of Rome, Egesippus reporting of himself saith thus. When I came to Rome, I stayed there until that Anicetus was choose bishop, whose Deacon was Eleutherius, whom Soter succeeded and after him Eleutherius. In all their successions and in every one of their cities, it is no otherwise then the law & the ꝓphets & the Lord himself preached. Euseb. li. 4. cap. 21. Irenaeus also having laid down those 12. aforesaid bishops of Rome concludeth thus: now Eleutherius was the 12. bishop from the Apostles, after the same order, the same doctrine & tradition of the Apostles truly taughtin the church at this day continued unto our tyme. Euseb. lib. 5. cap. 6.   Encratits were heretics after the etymology of their name continent. The author of their heresy was Tatianus of Mesopotamia the disciple of justinus Martyr. He abhorred marriage, he forbade the use of living creatures, he offered water in steed of wine in the Sacrament. he denied that Adam was saved. The Encratits prevailed in Pisidia & Phrygia. Euseb. lib. 4. cap. 27. Epiphan. haeres. 46. 47.         Dolychianus unto the time of Comodus Epiphan. haeres. 66.       Severus an Encratite, of whom Severiani, maintained the opinions of Tatianus, adding thereunto of his own, reviling Paul, rejecting ● his epistles, and denying the Acts of the Apostles. He said that ● woman was of the devil, and that man from the girdle upwards was of God, and beneath of the devil Epiphan. haeres. 45. Euseb. li. 4. ca 27▪ 182. Comodus succeeded Antoninus Verus in the empire, he reigned 13 years, & was smothered to death, or as stoop, writeth, poisoned. Pantentes moderator of the school of Alexandria in the time of julianus bishop there, was the master of Clemens         julianus was b. of Alexandria after Agrippa's in the first year of Comodus where he continued 10. years. Euse. lib. 5. cap. 9 20. Apelles was a Marcionite, he said that Prophecies were of a contrary spirit, he was guided by one Philumena a woman. He thought it was not for men to reason of religion, but every one to continue as he believed. Euseb. lib. 5. cap. 12.   Euse lib. 5. cap. 9 24. & 〈◊〉 chronic. Alexandrinus He went about a preaching as far as India. Euseb. lib. 5. cap. 9 10.         Demetrius was b. of Alexandria after julianus. he governed the church 43. years. Euseb. lib 5. cap. 20. lib. 6. cap. 25. Potinus, Basilicus, Lycus, Synerus, were Marcionits, whom Rhodon confuted. Euseb. lib. 5. cap. 12.   Anno 10. Comodi. Rhodom an Asian the disciple of Tatianus wrote against the heresy of Marcion, he disputed with Apelles' face to face, Euse. lib. 5. cap. 12. Scrapion held a synod at Antioch where together with many other bishops he condemned the Montanists Euseb. lib. 5. cap. 17. There was a Synod held at Rome in the time of Victor touching the time of the celebration of the feast of Easter, when he excommunicated all the eastern churches, for which cause he was reprehended of divers but sharply of Irenaeus. Euseb. lib. 5 cap. 21. 22. 23. Narcissus of him are many things written, first that he turned water into oil for the lamps of the church. he was accused of a heinous crime, and although he was innocent, yet left he his church and fled away into the wilderness, where he continued a long time. In the mean while his accusers were wonderfully plagued from above, to the example of all perjured people. Euseb. lib. 5. cap. 11. lib. 6. cap. 7. 8. Serapion succeeded Maximinus in the see of Antioch he remembered the works of Apollinarius against Montanus. whom he also together with many other bishops condemned. Euseb. lib. 5. ca 17. 20 about the 10. year of Comodus. Victor was b. of Rone after Eleutherius in the 10. year of Comodus the Emperor an. Do. 193. where he continued 10. years Euseb. lib. 5. ca 20. 25.   Pepuziani, were heretics which came out of the village Pepuza, their abiding was in Galatia and Cappadocia▪ they were called Quintilliani & Priscilliani, because that Christ in the form of a woman say with Quintilla a maid (or as some say Priscilla) and revealed unto her divine mysteries. Women are priests among them, their sacrifice is alike with the Montanists above▪ Epiphan. haer. 49 193.   Miltiades wrote against the Phrygian heresy of Montanus. Euseb. lib. 5. cap. 15.           Artotyritae were heretics which offered bread and cheese in the sacrament. Epiphan. haer. 49. August.     Apollonius a Phrygian wrote against the Montanists. Euseb. lib. 5. cap. 16.           Alogi were heretics which denied Christ to be the word. they condemned the Gospel after john, they said that Cerinthus the heretic wrote the revelation. Epiphan. haeres. 51. August.     Thraseas a martyr. ibid.           Adamits were heretics which devised them a church after an hot house to keep them from cold, for the space of an hour or service time, they were all naked men & women, the virgins preached unto the rest. their church they called Paradise, & them selves Adam and Eue. Epiphan. haeres. 52.                 Theodotus a Montanist through sorcery took his flight towards heaven, but down he fell & died miserably. Euseb. lib. 5. cap. 14.                 Florinus & Blastus fell from the church, and taught at Rome that God was the author of evil, whom Irenaeus confuted. Euseb. lib. 5. cap. 13. 18.   Apollonius a christian philosopher at Rome exhibited an apology unto the Roman Senate. afterwards he was beheaded under Comodus. Euseb. lib. 5. cap. 19 Theophilus b. of Caesarea in Palaestina. Banchyllus b. of Corinth in Hella da. Polycrates b. of Ephes. flourished about this time. Euseb. li. 5. ca 20 Clemens called Alexandrinus, because he was of Alexandria, was the disciple of Pantaenus, & the master of Origen. he moderated after Pantaenus the school of Alexandria. he flourished chief in the time of Severus and his son Antoninus. Euseb. lib. 6. cap. 5. 12. 13. At Caesarea in Palaestina there was a synod held touching the feast of Easter. Where Theophilus b. of Caesarea and Narcissus b. of jerusalem were present and the chief pastors. Euseb. lib. 5. cap. 21. 24.         Theodotus a tanner denied the divinity of Christ, he was the first author of the heresy of Artemon. For which cause Victor b. of Rome excommunicated him. Euseb. lib. 5. cap. 25.     jerom. catalogue. Heraclitus wrote upon the epistles of Paul. In Pontus there was a Synod touching the aforesaid feast of Easter. where Palmas was chief. Euseb. li. 5. cap. 21.         Artemon took Christ but for a bare & a naked man. He lived in the time of Victor and Zephyrinus b. of Rome. He was the disciple of Theodotus the tanner, and had to his companions Asclepiodotus & Natalius, which repented himself, & fell at the feet of Zephyrinus b. of Rome for absolution. Euseb. lib. 5. cap. 25.     Maximus wrote of the author of evil & against Artemon. Candidus wrote of the 6. days works. Appion wrote of the same argument. Arabianus wrote sundry good volumes. all flourished the same tyme. Euseb. lib. 5. cap. 24. In France there was a Synod touching the feast of Easter where Irenaeus was chief. Euseb. lib. 5. cap. 21.         Marcianus the Heretic maintained a self opinion out of the Gospel after Peter. whom Serapion b. of Antioch confuted. Euseb. lib. 6. cap. 11. 194. Pertinax was emperor after Comodus, as Euseb. writeth, six months. lib. 5. ca 24. Eutrop. lib. 8. saith it was but 3. months. jul. Capit. sayeth he lived 60. years. 7. months. 26. days. He reigned 2. months. 25. days. Tertullian b. of Carthage in Africa flourished in the time of Severus and his son Antoninus, at length through emulation between high & the Roman clergy, he fell into the opinion of Montanus. jer. catalogue. Jude a famous writer wrote upon the 70. weeks of Daniel ending the 10. year of Severus. Euseb. lib. 6. cap. 5. Leonides the father of Origen was be headed the 10. year of Severus leaving Origen very young of 17. year old. Euseb. lib. 6. cap 1. 2. In Ostroëna there was a synod touching the feast of Easter, where Banchyllus b. of Corinth was chief Euse. li. 5. ca 21. Dios was b. of jerusalem after the departure of Narcissus. Euseb. li. 6. cap. 9 unto the reign of Severus Epiphan. haeres. 66.       Noetus denied that there were three persons, saying all three were one. He called himself Moses & said that Aaron was his brother. He said the fathers the son and the holy Ghost suffered in the flesh. Epiphan. haeres. 57 194. Didius julianus whom Eutro. calleth Saluius julianus reigned after Pertinax, as Aelius Spartian. writeth 2. months. Eutrop sayeth 7. months. be like his time was short, for Euseb. maketh no mention of him.             Tertullian was a montanist. jerom. catalogue. 195. Severus was emperor after D. jul. He began to persecute the church of God the 10. year of his reign. he was Emperor 18. years, & died at York in England. Euseb. lib. 5. cap. 24. lib. 6. cap. 1. 2. 7. & in chronic.   At Ephesus many of the bishops of Asia met touching the celebration of the feast of Easter, where Polycrates b. of Ephesus was chief. Euseb. li. 5. cap. 22.     Zephyrinus was b. of Rome after Victor, ann. Dom. 202. & continued there 18. years. Euseb. lib. 5. cap. 25. lib. 6 cap. 20.   Melchisedechiani were heretics which honoured Melchisedech and said that he was greater than Christ, and that he was no man Epiphan. haeres. 55. 202.     In the aforesaid six synods held an. Do. 195. the b. of Rome had no more authority than the other bishops. He in his city and they in theirs were chief. and when as he went about to challenge authority over the Eastern churches Iren. ●us b. of Lions in France reprehended him sharply for it. Fuse lib. 5. cap. 23.         Proclus a captain of the Cataphrygian heresy was confuted by Gaius a Roman 〈◊〉 the time of Zephyrin● b. of Rome. Euse. lib. cap. 25. lib. 6. cap. 20.       Germamon was b. of jerusalem after Di●s. Fuseb. lib. 6. cap. 9       Ambrose, not he that was bishop of milan, was of the heresy of Valentinus, whom Origen converted. Euseb. lib. 6. cap. 17. Epiph. haeres. 64. sayeth he was partly a Marcionist, & partly a Sabellian. 205. Anno 10. Severi.   There was a Synod held at Bostra where Origen confuted Beryllus. Euseb. lib. 6. cap. 32.         Beryllus b. of Bostra in Arabia, denied Christ to be the second person in Trinity before he was made man. Origen confuted him. Euseb. lib. 6. cap. 32.     Origen being a child exhorted his father in prison to persevere constant, being of the age of 18. he catechi sed in the school of Alexandria as he taught so he lived and as he lived so he taught. for to embrace chastity he gelded himself he was made minister at Caesarea. he came to Rome in the time of Zephyrinus. He preached many sermons he confuted many he retikes, he traveled many countries In the end he ●ell from the faith yet he repented him and died under Gallus and Volusianus being 69. year old Euseb. lib. 6. cap. 2. 7. etc. lib. 7. cap. 1. Origen was sent for to Arabia where the Arabians were condemned which denied the immortality of the soul Euseb. lib. 6. cap. 36. Gordius was b. of jerusalem after Germamon. Eu seb. lib. 6. cap. 9 until the reign of Antoninus. Epiphan haeres. 66. Asclepiades was b. of Antioch after Serapion. Euse. lib. 6. ca 11 about the first year of Antoninus Caracalla.     The Arabians taught that the soul died with the body, and rose again at the general resurrection. Origen converted them. Euseb. lib. 6. cap. 36. 213. Antoninus Caracalla was Emperor after Severus. he ●yagned 7. years & 6 months. Euseb. lib. 6. cap. 7. 20 Affricanus a famous writer flourished about this time. Euseb. lib. 1. cap. 8. lib. 6. cap. 30     Philetus was b. of Antioch after Asclepiades. Euseb. lib. 6. ca 20. about the first year of Macrinus.     Helcesaitae (called of Epiphanius Sampsai, the first author of them was Elxais a false prophet) they rejected part of the old testament. They denied the Apostle. They counted it a thing indifferent in case of necessity to deny with the mouth so that thou believe with the heart. Origen confuted them. Euseb. lib. 6. cap. 37. 220. Macrinus succeeded Caracalla, & died in the first: year of his reign Euse. lib. 6. cap. 20. Plutarch was martyred. Heraclides, Heron, Serenus beheaded. Serenus burned together with Rhais a woman out of the school of Origen. Euseb. li. 6. cap. 3.           Cessus the philosopher and heretic was confuted by Origen in 8. books.                 Valesijs were heretics which had their original of one Valens that lived in Bacathis a country of Philadelphia, their manner was to geld themselves and as many strangers as lodged among them, they abused the saying in the Gospel: If thy member offend thee cut it of etc. Epiphan. haeres. 58. 221. Antoninus Heliogabalus reigned after Macrinus the space of 4. years, & he died. Euseb. lib. 6. cap. 20. Potamiaena a virgin together with Marcelia her mother burned. Basilides beheaded. Euseb. lib. 6. cap. 4.   Narcissus cometh home again, & is entreated after Gordius to take his former room, & because he was a 116. year old they joined with him Alexander who afore was b. of Cappadocia. Eus. lib. 6. cap. 7 9 10.   Calistus was b. of Rome after Zephyrinus in the first year of Antoninus Heliogabalus Anno Dom. 221. and continued there 5. years. Euseb. lib. 6. cap. 20.     224. Alexander was Emperor after Heliogabalus, and reigned 13. years. Euse. lib. 6. cap. 20. 27. Gregorius Neocaesariensis & Atheno dorus heard Origen in Caesarea the space of 5. years. Although they were both young men yet were they chosen bishops in Pontus. Euseb. li. 6. cap. 29. Socrat. lib. 4. ca 22.   Alexander who afore was b. of jerusalem together with Narcissus, now after his death is there b. alone, & died in the persecution under Decius. Euse. lib. 6. ca 38 He governed the church alone in the reign of Alexander the Emperor. Epip. haeres. 66.   Vrbanus was b. of Rome in the 1. year of Alexander Anno Dom. 226. and governed the church eight years. Euseb lib. 6. cap. 20. 21.   Nepos a b. of Egypt was a Chiliast and wrote thereof a book the which Dionysius b. of Alexandria confutedafter his death Euseb. lib. 7. cap. 22. 237. Maximinus was Emperor after Alexander. he persecuted the church of God, & reigned 3. years       Zebinus was b. of Antioch after Philetus. Euseb. lib. 6. ca 21. about the 7. year of Alexander Pontianus was bishopof Rome after Vrbanus An. Dom. 236. & continued there 6. years Euseb. lib. 6. cap. 21. 27. Anterus after Pontianus was bishopof Rome the space of one month. Euseb. lib. 6. cap. 27. 28. Heraclas was first Origens' Usher in the school of Alexandria, afterwards b. of that seae about the 11. year of the Emperor Alexander. where he continued 16. years. Euse. lib. 6. cap. 14. 25. 34,   240. Gordianus was created Emperor after Maximinus, he reigned 6. years. Euseb. lib. 6. cap. 27. 33.         Fabianus was b. of room after Anterus Anno Dom. 241. being a country minister he was miraculously choose in the church by reason that a dove lighted upon his head he suffered martyrdom under Decius Euseb. lib. 6. cap. 28. 38.   Coration a Chiliast was in open disputation confuted by Dionysius b. of Alexandria. Euseb. lib. 7. cap. 23. 246. Philip was crowned Emperor after Gordianus, he was the first Christian Emperor after Christ, & reigned 7. years. Euseb. lib. 6. cap. 33. 38.   There was a synod held at Rome in the time of Fabianus where he together with 60. other bishops removed the schism of Novatus. Sabel. Pantal.   Babylas was b. of Antioch after Zebinus, & died in prison in the persecution under Decius Euseb. lib. 6. cap. 28. 38   Dionysius the disciple of Origen, was b. of Alexandria after Heraclas the 3. year of Philip the emperor. he reporteth the peril he stod in & the persecution he suffered under Decius. He wrote of the martyrs at Alexandria   254. Decius was Emperor after Philip. he persecuted the church of God, and reigned not full 2. years. Euseb. lib. 6. cap. 38. lib. 7. cap. 1. Cyprian b. of Carthage flourished about this time. he erred in the rebaptizing of heretics & suffered martyr doom under Valerianus & Galienus. Euseb. lib. 7. ca 3 jer. catalogue. There was a synod held at Rome in the time of Cornelius where Novatus the heretic was condemned. Euseb. lib. 6. cap. 42.     Cornelius was b. of Rome in the time of Decius, he condemned & excommunicated Novatus the heretic, & continued b. 3. years. Euse. lib. 6. cap. 38. lib. 7. cap. 2. unto Fabius b. of Antioch he wrote unto the heretic Novatus, unto Hermammon, Stephen, & Xystus bishops of Rone unto Philemon minister of Rome afterwards unto Dionysius b. of Rome. He was persecuted under Valerianus the Emperor. He confuted the book of Nepos the Chiliast and confounded in opendisputation Coration his disciple. He was b. of Alexandria. 17. years & died the 12. year of Galienus. Euseb. lib. 6. cap. 28. 34. 39 40. 44. 45. lib. 7. cap. 1. 2. 4. 5. 6. 7. 10. 22. 23. 27. Novatus a priest of Rome fell fronhiss order and called his sect Catharous, that is puritans. he would not admit unto the church such as fell after repentance. he was condemned by sundry notable men and in sundry councils. Euseb. lib. 6. ca 42. He abhorred second marriage Epiphan. haeres. 59 Cyprian did err in rebaptizinge of heretics. Euseb. li. 7. cap. 3.     Metras and Quinta a woman stoned to death Apollonia a virgin, julianus Cremon, Macar, Epimachus, Alexander, 4. women burned. Scrapion had his neck broken Amonarion a a virgin, Mercuria & Dionysia beheaded. Heron Ater, and Isidorus burned Nemesion a martyr. Dioscorus, Ammon Zenon, Ptolomaeus, Ingenuus, Theophilus, confessors Ischyrion beaten to death with a cudgel. Cheremon b. of Nilus fled into the desert with his wife. Euseb. lib. 6. cap. 40. 41. another synod was held at Antioch, where Elenus b. of Tarsis, Firmilianus b. of Cappadocia, Theoctistus b. of Palaestina, and Dionysius b. of Alexandria, were present to the condemnation of Novatus. Euseb. lib. 6. cap. 45.   Fabius was b. of Antioch after Babylas in the time of Decius. Euse. lib. 6. cap. 38. Lucius was b. of Rome after Cornelius, & governed the church not full 8. months Euseb. lib. 7. cap. 2.   A whole Council held at Carthage in the time of Cyprian did err. Euseb. lib. 7. cap. 3.   Gallus was Emperor after Decius and reigned not full two years. Euse. lib. 7. cap. 1. 9 AEmilianus was Emperor 3. months after Gallus Eutrop There was a synod held at Carthage, which erred about the rebaptizing of heretics, in the which Cyprian was chief. Euseb. lib. 7. cap. 3. An other at Iconium & Synadis, for receiving of heretics after repentance. Euseb. lib. 7. cap. 6. Mazabanes was b. of jerusalem after Alexander. Eus. lib. 6. cap. 38. until the reign of Gallus & Volusianus. Epiph. haeres. 66.       Angelici were heretics which worshipped Angels August. lib. de haeres.   255.               Apostolici were heretics in Pisidia which arrogantly so termed themselves, because they allowed not the company of married men, and such as had proper possessions, for the catholic Church hath (sayeth Augustine) many such religious & clergy men. August. lib. de haere. Epiphan. haeres. 61. 256. Valerianus together with Galienus his son was created Emperor he persecuted the church of God. Not long after his son Galienus ruled alone and restored peace unto the christians. He continued Emperor 15. years. Euseb lib. 7. ca 9 12. 28. Priscus, Malchus, Alexander, & a woman were torn in pieces of wild beasts. Euseb. lib. 7. cap. 11. Marinus be headed. Euse. lib. 7. cap. 14.   Hymenaeus was b. of jerusalem after Mezabanes in the time of Valerianus. Euseb. lib. 7. cap. 13. until the reign of Aurelianus. Epiph. haeres. 66. Demetrianus was b. of Antioch after Fabius, in the time of Valerianus. Euseb. lib. 7. cap. 13. Stephan was b. of Rome after Lucius Anno Dom. 256. He reprehended Cyprian b. of Carthage for rebaptizinge of heretics & governed the church 2. years. Euseb. lib. 7. ca 2 3. 4.   Sabellius of whom the Sabellians have their appellation, saith Augustine, was the disciple of Noetus, and taught the like doctrine with Noetus, that the three persons in the Trinity were one, but saith Epiphanius they differed in that Sabellius said not the father to have suffered. The heresy of Sabellius began at Pentapolis in Ptolemais, and was impugned by Dionysius b. of Alexandria, in the time of Xystus b. of Rome. Euseb. lib. 7. cap. 5. He denied that there was a trinity. Epiphan. haeres. 62. August. lib. de haeres. 271. Claudius was Emperor after Valerianus 2. years. Euseb. lib. 7. cap. 28. Astyrius a senator of Rone was a great favourer of the Christians lib. 7. cap. 15. 16. There was a synod held at Antioch about the 12. year of Galienus, where Samosatenus was condemned. Euse. lib. 7. cap. 26. 27.     Xystus the 2. of that name was bishop of Rome after Stephan where he continued 11. years. Euseb. lib. 7. cap. 4. 26. Maximinus was b. of Alexandria in the 12. year of Galienus & continued 18. years. Euseb. lib. 7. cap. 10. 27. 31. Paulus Saniosatenus b. of Antioch denied the divinity of the son of God. Euseb. lib. 7. cap. 26.   Quintilius was Emperor after Claudius 17. days. Eutrop. lib. 9 Agapius b. of Caesarea in Palaestina, Pierius a minister of Alexandria, Meletius b. of Pontus flourished at one time. Euseb. lib. 7. cap. 5.     Paulus Samosatenus the heretic succeeded Demetrianus. he was excommunicated & deprived by the 2. synod held at Antioch in the time of Valerianus. Eus. lib. 7. cap. 26. 29. Dionysius was b. of Rome. after Xystus An. Do. 265. & continued 9 years. Euseb. lib. 7. cap. 26. 29.     273. Aurelianus was emperor after Quintilius. in the beginning of his reign he was well affectioned towards Christian religion, so that the heretic Samosatenus was through his help banished the church, but in the end he persecuted the church of God, & when as he went about to subscribe unto an edict against the Christians, the cramp took him so that he was not able to hold pen in hand▪ he reigned 6. years. Euseb. lib. 7. cap. 28. 29. Malchion in open disputation confuted Samosatenus the heretic at Antioch. Euseb. lib. 7. cap. 28. A second synod was held at Antioch under Aurelianus, where Samosatenus the heretic was condemned & deprived the church Euseb. lib. 7. cap. 28. 29. Zambdas b. jerusalem Euseb. li. 7. cap. 31. Domnus the son of Demetrianus was by the 2. held synod at Antioch appointed to succeed Samosatenus in the see of Antioch. Euseb. lib. 7. cap. 29. Felix was b. of Rome after Dionysius, & continued 5. year. Euseb. lib. 7. cap. 29. 31.   Origeniani were heretics called after one Origen (not he that was the great clerk of Alexandria) they condemned marriage, yet lived they beastly their manner was to have among them religious women like Nuns, whom they defiled, yet used means to keep them from swelling Epiphan. haeres. 63. From Christ unto the end of Aurelianus the emperor when Manes the heretic lived there are 276. rears after Epiphan hare. 66. Tacitus was Emperor 6. months. Eutro. lib. 9 Euseb. chron.             Origeniani again were heretics which so called themselves of Origen Adamantius the great clerk of Alexandria, they taught as Epiphan. sayeth (haeres. 64.) that there was no resurrection, that Christ was a creature, & the holy ghost a like. that the souls were suste in heaven, & came down into the bodies, as it were into prison. that in the end the devels should be saved. Epiphanius, as I read in Socrates (eccle. hist▪ lib. 6. cap. 11.) was become the enemy of Origen through the spite & malice of Theophilus bishop of Alexandria. The devil bare Origen a displeasure, he procured heretics to father upon him lewd opinions. He complaineth himself in a certain epistle how that heretics corrupted his works. Pamphilus' Martyr the great friend & familiar of Eusebius wrote an Apology in his behalf. Euseb. (lib. 6. cap. 3. 18. 20. 26.) reporteth of the famous men that favoured Origen. Socrates (eccle. hist. lib. 6. cap. 12.) writeth in his commendation. Athanasius gave of him a notable testimony. Chrysostom would in no wise be brought to condemn either Origen of his works. Socrat. li. 6. ca 11. 12. 13. Buddas otherwise called Terebinthus was a little before Manes the heretic he taught about Babylon that he himself was borne of a virgin, that he was bred and brought up in the Mountains. He wrote 4 books, one of mysteries. 2. entitled the gospel. 3. Thesaurus the 4. a summary. Through witchcraft he took his flight into the a●r to offer sacrifice but the devil threw him down broke his neck so that he died miserably Socrat. lib. 1. cap. 17. 279. Florianus was Emperor 80. days. Eutrop li. 9 Euseb. chron. Probus was emperor 6. years. Euseb. lib. 7. cap. 29. Anatolius b. of Laodiceaslorished under Probus & Carus. jeron. catalogue.   Hermon b. of jerusalem & the last before the persecution under Dioletiam. Euse. lib. 7. ca 31 Tim. eus was b. of Antioch after Domnus. Euseb. lib. 7. cap. 31. Eusychianus was bishop of Rome scarce 10. months Euseb. lib. 7. cap. 31. Gaius was b. of Rome an. Dom. 283. 15 years. Euse. lib. 7. cap. 31.     285. Carus was Emperor scarce 3. years. Euse. lib. 7. cap. 29. The infiite number of martyrs which suffered in the persecution under Diocletian are to be scene throughout the 8. book of Eusebius ecclesiastical history.   These a of jerusalem was always honoured and the succession continued unto the days of Eusebius himself Euseb. lib. 7. ca 18. Cyrillus b. of Antioch. Euseb. li. 7. cap. 31   Theônas was b. of Alexandria after Maximinus & continued 11. years Euseb. li. 7. cap. 31.   287. Diocletian was Emperor and persecuted the church of god. In the 19 year of his reign he began to overthrow the churches, burn the bibles, persecute the Christians. When he had reigned together with Maximianus, who persecuted with him 20 years, he deposed himself voluntarily, and lived a private life. From that time unto his end he pined and wasted away with diseases. But Maximinia hanged himself. Euseb. lib. 7. cap. 29. lib. 8. cap. 2. 3. 14. 19 Socrates lib. 1. cap. 2. Arnobius flourished in the time of Diocletian. jerom. catalogue. There was a council of 300. bishops called together at Siunessa where Marcellinus b. of Rome was condemned for the nyig Christ and sacrificing to Idols. tom 1. council.   Dorotheus b. of Antioch. Marcellinus was bishop of Rome about the 10. year of Diocletian Anno Dom. 295. Euseb. li. 7. cap. 31. He denied Christ offered sacrifice unto Idols in the persecution under Diocletian & was condemned of 3. hundred bishops 30. priests, afterwards he repented him and was martyred under Diocletian. tom. 1. council     307.         Tyrranus b. of Antioch. Euseb. lib. 7. cap. 31.       Constantius and Maximinus ruled the empire after the deposition of Diocletian. Constantius dieth at york in England when he had ruled 16. years Anno Do. 310. Euseb. lib. 8. ca 14. & in chronic. Lactantius the disciple of Arnobius flourished in the time of Diocletian. in his old age he was the master of Crispus the son of Constantius jerom. A council was held at Ancyra in Galatia in the time of Vitalis where with certain conditions such as sacrificed were received, and the deacons that can not contain suffered to Marie tom. 1. council.     About this time Licinia an holy maid of Rome dying, made Marcellus b. of that seae her heir and executor, gave him all her great substance, from that time forth saith Polydore (lib. 6. de invent. cap. vlt.) the bishops of Rome were greatly enriched. Peter was b. of Alexandria about the 7 year of Diocletian, where he continued 12. years. he was beheaded & crowned a martyr in the persecution under Diocletian. Euseb. lib. 7. ca 31. Socrat. lib. 1. cap. 3. Manes the heretic whereof the Manichees have their appellation had his original in persia (as Epiphan. haeres. 66 writeth) about the 4. year of Aurelianus. he called himself Christ & the comsorter. Hechose unto himself 12. Apostles. He said that Christ was not truly borne but fantastically. Euseb. li. 7. cap. 30. Socrates lib. 1. ca 17. saith of him that at the f●sthe was called Cubricus afterwards changing his name he went into Persia, found the books of Buddas and published them in his own name he taught that there were many Gods, that the sun was to be worshipped that there was fatal destiny, that the souls went from one body into another. The king of Persia his son fell sick Manes through sorcery took upon him to cure, him & killed him. The king caused him to be clapped in prison, but he broke prison & fled into Mesopotamia there was he taken and flayed alive his skin filled with chaff and hanged at the gates of the city. 310. Constantinus Magnus the son of Constantius borne in britain was there proclaimed Emperor after the disease of his father. He maketh Licinius who married his sister his fellow Emperor. At the same time Maxentius played the tyrant at Rome and Maximinus in the East. He saw in the aër the sign of the cross he fully persuaded himself to fight against the tyrants and in the behalf of Christian religion. Pamphilus' martyr suffered under Maximus. jerom. There was a council held at Neo caesarea where among other things it was decreed that none should be made priest before he were 30. years old. tom. 1. council.     Marcellus was b. of Rone after Marcellinus a very short while, some take him for the former, and so it may be, for Euseb. made no mention of him. yet in Damas'. Pont. I find that he governed 5. years. Achillas was b. of Alexandria after Peter Socrat. lib. 1. cap. 3. Hierax taught in Egypt that there was no resurrection, he abhorred marriage, he said the children that died before the years of discretion were damned, he thought that Melchisedech was the holy ghost Epiphan. haeres. 67. 311. Suidas saith that from Christ unto Constantinus Magnus there are 318. years the which is true after Eusebius computation if we take the time after the overthrow of the tyrants when heru led alone.   Antony the Monk flourished in the days of Constantine, he wrote seven epistles, the which are at this day to be seen, he lived 100 & 5. years. jerom. catalogue. Socrat. lib. 1. cap. 17. A council was called by Constantine at Rome in the time of Miltiades to reform the variance between Caecilianus b. of Carthage and his colleges. Euseb. lib. 10. cap. 5. Macarius was b. of jerusalem after Hermon. he was the means with Helena that the cross of Christ was found there. he was at the council of Nice. Constantinus Magnus wrote unto him sundry epistles. Socrat. lib. 1. cap. 6. 9 Vitalis was b. of Antioch after Tyranus. Eusebius a Grecian b. of Rome after Marcellus 1. year & 7. months. Euseb. chro. tom 1. council. Alexander was b. of Alexandria after Achil las. by preaching of the trinity somewhat curiously he gave occasion to Arius one of his clergy to fall from the faith. Socrat. lib. 1. cap. 3. He was at the council of Nice. Meletius b. of some city in Egypt, sacrificed to Idols in the time of the persecution under Diocletian, and was deposed by Peter b. of Alexandria. he railed at Peter after his death, he reviled Achillas, last of all he fell to backbiting of Alexander, & to take part with the Arians. the true church was called the Catholic church, but he called his church the church of martyrs. the Council of Nice condemned him & took from him all authority that belonged to a bishop, and there upon the Meletians were divided from the church. Socrat. lib. 1. cap. 3. 6. Ephiphan. haeres. 68     Ammon a monk, yet married, Didymus, Arsenius Pior, Isidorus Pambo, Petirus, Macarius, Euagrius, were famous about that time. Socrat. lib. 4. cap. 18. Osius b. of Corduba in Spain, a grave father, was sent by Constantine to reconcile Alexander and Arius, he was at the council of Nice. the Arians in the council of Sirmium scourged his bare sides because he would not subscribe unto their heretical opinions. Socrat lib. 1. ca 4. 5. 9 li. 2. cap. 26. Constantine called a council at Orleans to remove the dissension risen between Bishops. Euseb. lib. 10. cap. 5. Alexander b. of Alexandria called there a council of many bishops, where he condemned Arius & accursed his heresy, writing unto the bishop's throughout christendom, what opinions he held. Socrat. lib. 1. cap. 3.     Meltiades was b. of Rone after Eusebius in the time of Constantinus Magnus ann. Dom. 312. & continued 6. years. Euseb. chron. eccle. hist. lib. 10. ca 5.                 Silvester was b. of Rome after Meltiades an. Dom. 314. & continued 20. years. Euse. chron. When Constantine offered him a golden sceptre he refused it, as a thing not fit for the priestly function. sabel.     330. He ●oyled Maxentius upon the river Tiberis. Li●●●us overcame Maximinus. they●oyntly published edicts in the behalf of the christians. In the end ●i●imus rebelled against him, Constantinus overcame him, ruled alone, restored peace unto the whole world, gave money unto the church delivered the bishops from paying tax or tribute, he wrote unto Paphnutius b. of the upper Thebais had one of his eyes pulled out in the time of persecution Constantine was wont to kiss the empty place he was present at the council of Nice, and turned the whole assembly from separating married priests from their wives. Socrat. lib. 1. ca 5. 8 Spiridion a man of great fame in in those days was at the council of Nice, though he were a bishop, yet kept he sheep in the fields. Athanasius being a young man was at the council of Nice, look more of him in the column of the bishops of Alexandria. A general council was called at Nice in Bythinia of 318. bishops by Constantinus Magnus as Nicephorus sayeth, the 20. year of Constantine, an. Dom. 328. some say 326. some other 324 in the time of Silvester b. of Rome, where they condemned Arius, debated the controversy of Easter, laid down the form of faith commonly called the Nicene Creed, ratified the clause of one substance, and wrote unto the church of Alexandria that they had deposed Arius. Socra. lib. 1. cap. 5. 6.   Philogonus was b. of Antioch after Vitalis & died a martyr. Nicephor.   Athanasius was b. of Alexandria after Alexander and the breaking up of the Nicen council being a heathen boy he played the part of a Christian bishop in a certain play which prognosticated he would prove a no table man being deacon he went to the council of Nice, and disputed against the Arians. Socrat. lib. 1. cap. 5. 11. being bishop the Arians falsely accused him of bribery treason, that he sent of his clergy into Mareôtes which beat the altar with their feet overthrew the Lord's tablebrake the holy cup and burned the bible, they accused him of murder & magic and to answer unto those crimes he was constrained to come to the council held at Tyrus where he was deposed. Socrat. lib. 1. ca 20 Arius borne in Libya yet a priest of Alexandria, hearing Alexander the bishop entreating curiously of the trinity, thought verily that he maintained the opinion of Sabellius, set himself against the bishop, and said that the son of God had a beginning of essence, that there was a time when he was not, he said that God was not always a Father, that the son was not from everlasting, but had his beginning of nothing. Being called before the Emperor, he would subscribe unto the Nicene council & swear toe. His deceit was to carry in his bosom his heretical opinion written in a piece of paper and when he came to the book he would swear that he thought as he had written meaning in his bosom. His end was lamentable for coming from the Emperor after the oath he had taken with great pomp through the street of Constantinople he was taken with sudden fear and withal he felt a lask, immediately he asked of them where there was any house of office, thither he went & voided his guts, as many as went by, were wont to point at the place with the finger and say, In yonder jakes died Arius the heretic. Socrat. lib. 1. cap. 3. 25. Epiphan haeres. 68 69.   Alexander b. of Alexandria, & to Arius the heretic exhorting them to unity▪ when he was 60. & 5. years old, he died after that he had reigned 31 years. Euseb. li. 8. ca 14. 15. 16. lib. 9 cap. 9 10. lib. 10. cap. 5. 6. 7. 8. 9 Socrat. lib. 1. cap. 2 4. 26. He differred his baptism unto his last end purposing fully to have it in jordaine where Christ was baptised It was Eusebius b. of Nicomedia as Eusebius jerom and Socrates do write that baptized him for all the travel that Cardinal pool took and the flattering glosses to prove the contrary. The donation that is fathered upon him is but a mere fable in the judgement of the best writers. Eusebius Pamphilus bishop of Caesarea in Palaestina wrote the ecclesiastical history from the birth of Christ unto the reign of Constantine the great he was at the council of Nice, wrote the Nicene creed sent it to Caesarea, condemned Arius with his own hand yet was he thought to be an Arian, and to clear him of the suspicion, Socrates wrote an Apology in his behalf which is to be seen in his history. Constantine had him in great reverence. Because of his familiarity with Pamphilus the martyr he was called Eusebius Pamphilus, he wrote many notable books & died in the time of Constantine the younger. Socrat. lib. 1. cap. 1. 5. 18 lib. 2. cap. 3. 17. jerom catalogue. Frumentius was made bishop by Athanasius and sent to convert the Indians. Socrat. lib. 1. ca 15. Eusebius Emisenus a godly bishop was a great clerk & a profound philosopher in the days of Constantine. Socrat. lib. 1. cap. 18. lib. 2. cap. 6. There was at Rome in the time of Silvester a Council of 277. bishops, which ratified the Nicene council, & condemned Arius, Photinus, & Sabellius. tom. 1. council. In the time of Constantine saith Marianus Scotus Helen his mother writeth unto him that he should renounce Christ, & become a jewe. To try the truth Helen brought with her 120. jews. Constantine brought Silvester b. of Rome, with 24. other bishops, they disputed of Christ, in the end the jews were overthrown. to. 1. council.   Eustathius was b. of Antioch after Philogonus he was at the council of Nice. But he fell into the heresy of Sabellius and was deposed in a council held at Antioch Eusebius Pamphilus confuted him after his deposition the seae was void the space of 8. years Socrat. li. 1. cap. 9 18. Marcus was b. of Rome after Silvester and continued 8. months. jerom.     Alexander b. of Constantinople a godly father set himself against Arius, he trusted not to the quirckes of logic but to the power of Christ, helockt himself in the church and prayed thus unto God: I beseech thee o lord if the opinion of Arius be true that I myself may never see the end of this disputation but if the faith which I hold be true that Arius may receau due punishment for his blasphemous opinion, which in deed sell out as it is to be seen in Arius end. Alelexander was 118. year old when he died. Socrat. lib. 1. cap 25. li. 2 cap. 4. Silvester called at Rome 284. bishops in the presence of Constantine and Helena his mother, where they laid down canons for the government of the clergy. tom. 1. council. A council held at Antioch deposed Eustathius b. of Antioch, for maintaining the heresy of Sabellius. Socrat. lib. 1. cap. 18. A council held at Eliberis in Spain, in the time of Constantine decreed that the usurer should be excommunicated that tapers should not burn in the day time in church yards, that women should not frequent vigils, that images should be banished the church that nothing should be painted on the wall to be worshipped, that every one should communicate thrice in the year. tom. 1. council.       They accused him at Constantinople be fore the Emperor that he should say he would stay the carriage of corn from Alexandria to Constantinople for the which Constantinus magnus●an banished him into Trevere a city of France lib. 1. ca 23. Constantine the younger called him home from exile. lib. 2. cap. 2. The council of Antioch charged him that he took the bishopric after his exile without the warrant of a council, they deposed him, and chose Eusebius Emisenus, when he refused it, they chose Gregorius an Arian, who was brought thither with armed soldiers, so that A thana●ius fled away to save his life, afterwards they misliked with him, & placed Georgius in his room, which had a miserable end. lib. 2. ca 5. 6. 7. 8. 10. lib. 3. ca 2. he went to julius b. of Rome, and came to enjoy his bishopric by virtue of his letters. lib. 2. ca 11. Again the Arians accused him to the emperor, that he had taken the corn which the emperor gave to the poor, and sold it to his own lucre, so that he was feign the second time to sly unto julius b. of Rome, where he continued one year, & six months, until the council of Sardice where he was restored to his bishopric. lib. 2. ca 13. 16. but Constantius being an Arian, banished him again so that Constans his brother threatened him with wars and constrained him to do it. lib. 2. ca 18. after the death of Constans, Constantius exiled him again. lib. 2. cap. 21. After the death of Constantius he came to Alexandria, but he was fain to fly in the time of lulian the Apostata. li. 3 ca 4. 12. He came hom in the time of jovianus and fled away in the time of Valens the A rian he was b. six & forty years & died An. Dom. 375. Socrat. li. 4. cap. 12. 16. Acesius a Novatian bishop was of Constantine called to the council of Nice, to render an account of his opinion. Socrat. lib. 1. cap. 7.       The first council of Arelate decreed with other things, that Easter should be kept at one certain time. tom. 1. council. A council of Arian bishops meet at Tyrus, & deposed Athanasius, but Constantine removed them to consecrated the temple lately builded at jerusalem, & called them afterwards to Constantinople in his presence, to determine Athanasius causes. Socrat. lib. 1. cap. 20. 22.     julius was b. of Rome after Mark Anno Do. 336. where he continue wed 16. years. jerom chron. Socrat. lib. 2. cap. 5. 27. saith it was 15. years.   Marcellus b. of Ancyra in Galatia, taught the heresy of Paulus Samosatenus, that Christ was but bare man, the bishops in the council of Constantinople deposed him, and Eusebius Pamphilus confuted him in three books. Socrat. lib. 1. cap. 24. etc. 336.       Maximus was b. of jerusalem after Macarius hedetested the Arians & refused to come to the council of Antioch lest he should condemn the Nicen Creed in the end the Arians deposed him. Socrat li. 2. c. 5. 30.       Audius was a schismatic, a man of an hot spirit, he rebuked the clergy men to their faces for their disordered life, & being counseled to deal modestly nay chastised, he divided himself from the church, and fell to raising of private conventicles. he kept Easter with the jews. Epiphan. haer. 70.                 Eusebius of Nicomedia, not only in Arius time, but also after his death maintained the heresy of Arius, together with Macedonius b. of Constantinople▪ Theognis b. of Nice, M●▪ ris b. of Chalcedon, Theodorus b. of Heraclea▪ Vrsacius, Valens, etc. Socrat. lib. 2. cap. 2. 9 15. 340. Constantinus the younger beig made Caesar the 10. year of his father's ●augne▪ Constantius being made Caesar the 20. year of his father's reign: & Constans being made Emperor the 30. year of his father's reign succeeded their father after his disease and divided the Empire among them. Constantinus enjoyed it but a little while for he was slain by the soldiers of his brother Constans when he sought to invade his brother Constans dominions Constans not long after was slain by Magnentius the tyrant. These two were godly emperors but Constantius was an Arian in the end Constantius died being five and forty year old. he reigned 38. years, thirteen with his father Constantinus Magnus, & five & twenty after his father's death Socrat. lib. 1 cap. 25 26. lib. 2. cap. 3 20. 37. jeron. chronic. Rheticus a learned writer flourished in France about this time. jerom catalogue. There was a council held at Caesarea in Cappadocia where Eulalius b. of that see condemned his own son Eustathius b. of Sebastia in Armenia for many crimes. Socrat. lib. 2. cap. 33. The Council of Gangra condemned the heretical opinions of Eustathius, allowing the marriage of priests. Socra. lib. 2. cap. 33 tom. 1. council. A council held in Carthage, decreed there should be no rebaptizing, that clergy men should not meddle with temporal affairs. tom. 1. council. julius held a provincial synod at Rome, where he condemned Arius & ratified the Nicene Creed. tom. 1. council.   Eulalius an Arian was b. of Antioch after Eustathius. Nicephor.     Eustathius b. of Sebastia in Armenia went in such attire as was not decente for a priest. He sorbad Marriage: made laws of fasting he parted married couples asunder. He caused such as refrained the churches to raise conventicles at home, he took servants from their masters under colour of religion, he commanded his followers to wear the philosopher's habit, he caused the women to be shaven, he sorbad the accustomed fastingdays, and commanded they should fast on the sunday. He detested the prayers of married men, he abhorred the offering and communion of the married priest, not remembering that his own father was a priest and bishop of Caesarea in Cappadocia. he was first condemned of his own father in a council held at Caesarea, afterwards by the council of G●gra, last of all at Gonstantinople. Socrat. lib. 2. cap. 33.     Iwencus a priest of Spain who wrote the four evangelists in heroical verse flourished about this time jerom catalogue.     Euphronius an Arian was b. of Antioch after Eulalius. Socrat. lib. 1. ca 18.         Maximus b. of Trevere in France entertained honourably Athanasius b. of Alexandria being exiled into France. jer. chro. A council of Arian bishops met at Antioch the first year after Constantine's disease, where they deposed Athanasius, & endeavoured to abrogate the Nicene creed Socrat. li. 2. ca 5. 6. 7 The bishops of the East called a council together, laid down their creed with long expositions, and sent it to the west churches by three bishops. Socrat. lib. 2. cap. 15 A council held at Coleyne in Germany, condemned Euphrata the bishop for denying that Christ was god ●om. 1. council. A general council was summoned at Sardice by Constantius & Constans the Emperors, for the hearing of Athanasius b. of Alexandria & Paulus b. of Constantinople, whom the Arians had exiled. The council restored them, deposed their accusers, condemned the Arians, and confirmed the Nicene creed. Socrat. lib. ● cap. 16. Cyrillus an Arian was chosen b. of jerusalem after the deposition of Maximus he was deposed forcer●en heinous crimes & would not come and purge himself. Socrat. li. 2. cap. 30. 31. 32.       Macedonius at the first being an Arian, and deposed by Acacius sect, could not quiet himself, but fell from the Arians into an other heresy. he denied the godhead of the holy ghost, terming him the servant and the drug of the father, & of the son. this opinion, they say, Marathonius' bishop of Nicomedia taught before him. These heretics are called Pneumatomachoi. Socrat. lib. 2. cap. 25. Epiph. haeres. 73.       A council summoned at jerusalem by Maximus b. of that seae, where he received Athanasius unto the communion, & ratified the Nicene creed. Socrat. lib. 2. cap. 19 A council called together at Alexandria by Athanasius where the acts of the council of Sardice & of jerusalem were confirmed. Socrat. lib. 2. cap. 21. Heraclius. Placitus an Arian was b. of Antioch. Socrat. lib. 2. cap. 5 6. 7.     Euphrata bishop of Coleyne, denied that Christ was God, he was condemned in a council held at Coleyne. tom. 1. council. 350.   Hilarius b. of poetiers in France a great adversary of the Arians wrote sundry notable books whereof one he delivered into Constantius hand at Constantinople. He died in the time of Valens and Valentinianus jerom. catalogue. Socrat. li. 3. ca 8. Herenius. Stephan an Arian succeeded Placitus. Socrat lib. 2. cap. 21. Liberius was b. of Rome after julius an. Do. 351 & continued 17. years he was banished by Constantius the Arian emperor, yet restored again. Socrat. li. 2. cap. 27. 29. Damasus in ponti●. tom. 1. council. jerom. in chronic. & catalogue. eccl script. in fortunatiano● Ant. chro. part. 2. tit. 9 cap. 4. parag. 5. do say that he yielded to the Arians, subscribed unto their heresy, & recovered his bishopric again. Antoninus saith he exhorted others to constancy but did not persevere himself.   Aëtius the master of Eunomius the heretic was made deacon by Leontius the Arian b. of Antioch, yet saith Epiphanius by Georgius the Arian b. of Alexandria. He was an Arian, yet fell he from them, because they received Arius into the communion after his feigned recantation. He was counted a great logician and called an● A theiste for reviling the ancient Fathers. He was excommunicacated, yet would he seem of his own accord to leave the church he taught that the substance of the father & 〈…〉 the son were not like one the other. Socrat. li▪ 2. cap. 28. li. 3. cap. 8. the heretics of this opinion were called Anomoioi. Epiphan. haeres. 7▪                   Eunomius b. of Cyz● cum & the scribe of Aetius, said that God h● no more knowledge t●… man. He termed. 〈…〉 the man of God, and 〈…〉 baptised all that ca●… to him in the name the uncreated god, in 〈…〉 name of the son 〈◊〉, and in the name of the sanctifying spirit created of the created son. Socrat. lib. 4. cap. 7. Theodor. lib. 2. cap. 29 Epiphan. haeres. 76. 355.   Didymus Alexandri nus a notable clerk was in his youthtime troubled with sore eyes & became blind he left behind him many notable works, Antony the monk came out of the desert into Alexandria & comforted him. Socrat. lib. 4. cap. 20. A council held at Antioch decreed that such as were present at service should communicate, otherwise depart. tom. 1. council. A council held at Sirmium in the time of Constantius condemned Photinus bishop of that seae which maintained the heresy of Sabellius and Paulus Samosatenus, this council was of Arians, they scourged among them Osius b. of Corduba in Spain, & made him subscribe unto Arianisme. Socrat. li. 2. cap. 24. 26. Hilarius. Leontius an Arian succeeded Stephan he gelded himself to avoid the suspicion of a woman whose company he kept. wherefore he was by Constantius made b. of Antioch. Socrat. lib. 2. cap. 21. Felix was b. of Rome by the commandment of Constantius & the procurement of the Arians one year while Liberius was in exile. he was an Arian as Socrates writeth. lib. 2. cap. 29. jeron. in chron. and Ruff. lib. 1. cap. 22. yet Antoninus sayeth he was a godly man.   Photinus b. of Sirmium maintained the heresy of Sabellius & P. Samosatenus that Christ was not God before Marie bore him. He said the word was at the beginning with the father but not the son. Socrat. lib. 2. cap. 24. Epiphan. haeres. 71       A general council was summoned to meet at Mediolanum, where the East and west churches brauled about Athanasius, and dissolved the council agreeing upon nothing. Constantius seeing the countries were far asunder, commanded the East churches to meet at Nico media in Bythinia, and the west at Ariminum in Italic. Socrat. lib. 2. cap. 29. The council of Ariminum condemned the Arians. Socra. lib. 2. cap. 29.   Eudoxius b. of Germanicia in Syria crept through wiles into the bishopric of Antioch after the disease of Leontius but the council of godly bishops held at Seleuciadeposed him, afterwards he got to be bishop of Constantinople. Socrat. lib. 2. ca 29. 32. 33.     Aërius an Arian heretic condemned saith Augustine the prayer for the dead, which Epiphanius doth call the comemoration for the dead. He abhorred the prescribed fastingdayes he said that a bishop was no better than a priest contemning therein the canon of the church August. lib. de haeres. Epiphan. haeres. 75. 363.     A council of Arian b. met at Nice in Thracia, where in steed of Nice in Bythinia, they bleared the eyes of the godly with the sound of the Nicene Creed. Socrat. lib. 2. cap. 29. A council was held at Seleucia in Isauria, where the Arians were condemned. Socrat. lib. 2. cap. 31. Cyrillus who was above deposed, recovered his bishop rick again Socrat. lib. 2. cap. 35.       Lucifer b. of Sardinia fell from the church upon a stomach, he believed saith Augustine that the soul came by transfusion to wit by pour●g out from the one into the other, moreover they say that the soul is of the flesh and the substance of the flesh. Socrat. lib. 3. cap. 7. August. de haeres. Theodoret. lib. 3. cap. 5. 364.     A council of 50. Arian bishops was called at Constantinople, where they condemned the Nicene creed, Eustathius b. of Sebastia in Armenia, & cyril b. of jerusalem. Socrat. lib. 2. cap. 32.   Anianus was by the council of Seleu cia made b. of Antioch after they had deposed Eudoxius the Arian, but the Arians exiled him immediately Socrat. lib. 2. cap. 32.     Audaeus the heretic lived in Caelosyria in the time of Constantius as jerom saith in chron. He thought that God had the shape of man, misconstruing the saying let us make man after our image, etc. Theodoret. li. 4. cap. 10. These heretics in the time of Chrysostom were called Anthropomorphits. Donatus of whom the Donatists have their original was in the time of Constantius. There was an other of the same name immediately after he fell through contention from the church at Carthage, and taught through africa that as many as came unto him were to be rebaptized: that the son was inferior to the father, & the holy ghost inferior to the son. jeron chronic. August. lib. de haeres.     A council of Arians met at Antioch, and confirmed the blasphemy▪ of Arius. They were called Anomoioi and Execoutioi. Socrat. lib. 2.   Meletius is chosen b. of Antioch after Eudoxius, but Constantius deposed him for maintaining the Nicene Creed against the Arians▪ Socrat. lib. 2. ca 34.     Apollinarius the father and the son of one name fell from the faith upon a stomach at Laodicea in Syria, they taught that Christ took a body but no soul, again seeing that was absurd they said he had no reasonable soul. Socrat. lib. 2. cap. 36. Ruff lib. 1. cap. 20.           Euzoius the Arianwas by the Emperor made b. of Antioch after the deposition of Meletius. Socrat. lib. 2. ca 34.     Dimeritae were heretics of Apollinarius opinion so called because they denied the third part, to wit the reasonable soul in Christ. Some of them said that his body was coessential with his divinity, some other of them denied he had any soul at all some again of them said that he took no flesh of the virgin but that the word became flesh. Epiphan. haeres. 76. 77. 365. julian succeeded Constantius in the empire, he heard at Constantinople Macedonius the Eunuch, Ni●ôcles the Laconian, & Ecebolius the sophist. Constantius fearing he would fall from christian religion into heathenish idolatry, sent him to Nicomedia, charging him nor to tread in the school of Libanius, yet by stealth he resorted unto him, and read his heathenish doctrine. When the Emperor suspected his disposition, julian shaved himself, and became a reader in a certain church, yet after the emperors death, & the obtaining of the empire he became an Apostata, he banished the Christians out of his court, & entertained in steed of them philosophers & conjurers. Not long after being the third year of his reign, he was slain in a battle which he gave the Persians. An arrow was shot at him which pierced him in the ribs, and gave him his death's wound. Some say it was one of his own servants some other, that it was a fugitive Persian, some other say that it was a devil, some do write, that he took the dart out of his side, threw it all bloody into the air, & cried, O Galilaean (meaning Christ) thou hast overcome. Socra. lib. 3. cap. 1. 9 10. 18. Sozomen. lib. 6. cap. 2. Theodo. lib. 3. cap. 25. jovianus a godly man one that maintained the Nicene creed was Experour after julian. He reigned no longer than seven months but he died. Socrat. lib. 3. cap. 19 20. 22. Macedonius, Theodulus & Tatianus, were broiled to death in the time of julian. Socrat. lib. 3. cap. 13. Theodorus was sore tormented Socrat. lib. 3. cap. 16. A council held at Alexandria by Athanasius after his return from exile, in the time of julian where the Arians, Apollinarians & Macedonians were condemned. Socrat. lib. 3. ca 5. A council held at Lampsacum 7. years after the council of Seleucia, where the Arians were condemned. Socrat. lib. 4. cap. 2. 4. A council of bishops in Sicilia condemned the Arians. Soc. lib. 4. cap. 11. john was b. of jerusalem after cyril. Socrat. lib. 2. cap. 25. Dorotheus Paulinus and Euagrius beig godly men were chosen by the people yet notsuffred to continue.   Massiliani, were idle monks whom the devil had possessed, they said, that the body of Christ in the sacrament did neither good, neither harm. they said baptism was to no purpose. Leotius b. of Melitena drove the thieves out of their dens, the wolves from among the sheep, & set their monasteries on fire. Theodoret. lib. 4. cap. 11. these heretics were called also Euchitae, so called because of their continewa● praying. It is a wonder sayeth Augustine, to hear what a number of prayers they run over (much like unto the late mumblinge of prayers upon beads) where Christ said: Pray always, and Saint Paul: Pray without intermission, which is devoutly to be taken for every day, they do it to much, & therefore sayeth Augustine, to be numbered among heretics. They say when the soul is purged, that a sow with her pigs is seen to come out of man's mouth, and that a visible fire entereth in, which burneth not. these Euchits did think that it appertained not unto the monks to get their living with the sweat of their brows, but to live idly. Epiphanius saith, that when Luppicianus the Praetor executed some of them for their lewdness, they called themselves Marryrianos. Some of them thought that it was their duty to worship the devil, lest he should hurt them, these were called Sataniani. If ye called any of them Christ, a patriarch, a Prophet, or an Angel, he would answer that he was so. They slept like swine, men and women all in one heap. August. lib. de haeres. Epiphan. haeres. 80. These Massilians were condemned in the general council held at Ephesus in the time of Theodosius junior. cyril. lib. Apologet.     Artemius a noble man beheaded for the faith. Theodor. lib. 3. cap. 18. The Meletians essembled at An tioche, where they laid down the Macedonian opinion of the son of God jump between the Arians & the true christians, where they proved themselves neutrans. jer. chro. Socr. li. 3. cap. 8.   Dorotheus took possession of the bishopric the second time and continued there a good while Democh. Socrat. lib. 4. cap 28.           A council at Laodicea, anno Domini 368. decreed that the laity should not choose the priest that lessons should be read in the church between certain Psalms that service should be morning & evening that the Gospel should be read with other Scriptures on the sunday that lent should religiously be observed without marieng & solemnizinge the feasts of martyrs. That christians should not dance at brydehouses etc. tom. 1. conc.           367. Valentinianus one whom sometime julian banished his court succeeded jovianus in the Empir he joined with him his brother Valens. Valentinianus was a true Christian but Valens an Arian. the one persecuted the Church the other preserved the christians. Valentinianus died Anno Domini 380. after he had lived four and fifty years and reigned thirteen. Valens his brother reigned 3. years after him & departed this life. Socrat. lib. 4. ca 1. 26. 31. Basilius b. of Caesarea in Cappadocia florishedabout this time. when Valens the emperor sent for him out of Caesarea into Antioch he be haved himself very stoutly in the defence of the truth. Socrat. lib. 4. cap. 21. Gregory Nazianzen the master of S. jerom lived in the time of Valens & died in the reign of Theodosius Magnus. Socrat. li. 4. cap. 21. jerom catalogue. eccles. script. A council of novatians met at Pazum, and decreed contrary to the Nicen council that the feast of Easter should be kept alike with the jews. Socrat. li. 4. cap. 23. Nepos Meletius came the second time to be Bishop. Democh.       368.   Ambrose b. of milan being Lieutenant of the province was chosen to govern the church by the uniform consent of the people & confirmed by Valentinianus. jerom suspended his judgement of him because he lived in his time Socrat. lib. 4. cap. 25. A council of macedoniansmet at Antioch and condemned the Nicene council with the clause of one substance Socrat. lib. 5. ca 4     Damasus was b. of Rome, an. Dom. 369 after Liberius where he continued 18. years. Socrat. lib. 4. cap. 17. 24. lib. 6. ca 9 lib 7. ca 9 jerom. chronic.     378.     A council of 90. Bishops called at Rome by Damasur, where Arius, Eunomius, Macedonius, Photinus, Hebion and their disciples were condemned where also the holy Ghost was said to be of one substance with the father and the son. tom. 1. council.       Peter was b. of Alexandria after Athanasius an. Dom. 375 the Arians by authority from the emperor clapped him in prison, and chose Lucius in his room Peter got out of prison & fled unto Damasus b. of Rome. Socrat. lib. 4. cap. 16. 17.     80. priests were put in a ship, & burned quick by the commandment of Valens the Arian Emperor. Socrat. lib. 4. cap. 13. Ammonius a religious man cut of his ear, and fled away because he would not be bishop. Socrat. lib. 4. cap. 18. A council was called at Illyrium by Valetinianus where the truth in the blessed trinity was confessed. Theod. li. 4. ca 7. 8. 9       Lucius an Arian over the Arians. Socra. li. 4. ca 16. Antidicomarianitae, were heretics which impugned the virginity of Marie, saying that after the birth of Christ joseph did know her. August. lib. de haeres. Epiphan. haeres. 78.     Euagrius a religious man, fled away because he would not be bishop. Socrat. lib. 4. cap. 18. Jerome the learned writer whose works are famous throughout the world, flourished about this time. jerom. catalo. Ab. Tritem. A council held at Rome by Damasus and Peter b. of Alexandria where the heresy of Apollinarius was condemned. Ruff. lib. 2. cap. 2. Prayllius Theodoret. lib. 5. cap. 38. Flavianus was choose b. of Antioch, and continued to the time of Arcadius. Socrat. lib. 6. cap. 1 Ruff. lib. 2. cap. 21.     Collyridiani were he retickes which worshipped the Virgin Marie. Epiphanius in discoursing of this heresy inveheth against images and worshipping of saints & Angels. haeres. 78 79. Metangismonitae were here tickes which said that the son was in the father as a lesser vessel in a greater. August. lib. de haeres. 383. Gratianus together with Valentinianus the younger succeeded Valentinianus and Valens in the Empire Gratianus chose Theodosius Magnus a noble man of spain to govern the Empire. These three ruling at one time were godly Empetoures. Ruffinus priest of Aquileia one that was at great variance with jeron, wrote many notable volumes, he was a great translator of Greek writers. Gennad. catalogue. A council held at Aquileia condemned Palladius & Secundianus the Arians tom. 1. council.       Timothe a godly man succeeded Peter in the church of Alexandria. Socra. lib. 5. cap. 3 8. Marinus the Arian thought that the father was a father when there was no son. Such as were of this opinion were called Psathyrians the reason why is to be seen in Socrates. lib. 5. cap. 22. Euthicus an Eunomian baptized not in the trinity but in the death of Christ. Socr. li. 5. c 23   Gratianus was slain by Maximus the brittaine when he had lived four and twenty years and reigned fifteen. Valentinianus was stisled to death. Augustine b. of Hippo in Aphricke wrote sundry excellent books, Gennadius suspecteth his opinion touching the resurrection of untimely births. Gen●ad. catalogue.           Seleuciani, or Hermiani of one Seleucus, taught that the substance whereof the world was made was not made of God but was coeternal with God: that God maketh not the soul, but Angels of fire and spirit: that evil is some times of God, and some times of the thing itself ● that Christ sitteth not in the flesh at the right hand of the Father but hath his seat in the Sun. that there was no visible paradise that Baptism is not to be received by water: that there shall be no resurtection, but the daily generation ● children. August. lib. ● haeres. Theodosius the Emperor who of all the other was most famous throughout the world, fell sick and died when he had lived 60 years, and reigned 16. Socrat. lib. 5. cap. 2. 11. 24. 25. Nectarius a man of noble lineage and profound learning was chosen b. of Constantinople by a hundred & fifty bishops. Socrat. lib. 5. cap. 8. This Nectarius banished confession and the shriving priest out of the church and so did other Bishops, because that a cestayne Deacon abused at Constantinople a grave mation under colour of confession. Socrat. lib. 5 cap. 19 A council of a hundred and fifty bishops met at Contantinople by the commandment of Theodosius Magnus where they confirmed the faith of the Nicene council, divided patria●chshipss, decreed that no bishop should meddle with anything out of his own diocese, and chose Nectarius b. of Constamntinople. Socras. lib. 5. cap. 8.     Siricius was b. of Rome after Damasus An. Do. 387. and continued 15. years Prosp. chron. Socrat lib. 7. cap. 9 This b. of Rome was the first which decreed that priests should not marry. Gra. Polid.   ● Proclianits deny that Christ came in the flesh. August.                 Patri●iani said that man's flesh was not made of God but of the Devil, so that some dispatched themselves to cast of the flesh. August. 399. Arcadius and Honorius the sons of Theodosius Magnus succeeded their father, the one in the east the other in the west. When that Arcadius had reigned 13. years with his father Theodosius Magnus, and 14. after his disease, he died leaving behind him his son john Chrysostom was b. of Constantinople after Nectarius anno Dom. 401. his lineage and education is laid down at large by Socrates. He made Antemnes in the church of Constantinople. There was great variance between him & Epiphanius b. of Cyprus. It was A council held at Valentia in France decreed in the time of Siricius b. of Rome, that priests should not marry. Isid. in council.   Porphyrius was b. of Antioch after Flavianus. Socr. lib. 7. cap. 9     Authropomorphitae were Monks inhabiting the deserts of Egypt which thought that God the father had a body & was like man, these lived in the time of Chrysostom. Anno Domini. 402. they had their original of one Audaeus mentioned before in the time of Constantius. Socrat. li. 6. ca 7 hereupon it rose that God the father hath been painted like an old man in a grey beard. 401. The●d sius junior, of the age of eight years to succeed him in the east, Honorius continued never theles in the west. Socrat. lib. 6. ca 1. 21 lib. 7. cap. 1. Theophilus b. of Alexandria that set them by the ears. He made a sermon against all women & was therefore by the procurement of the empress deposed, the people made such ado that he was called hom again, yet was he exiled afterwards and died in banishment. anno Dom. 412. Socrat. li. 6. ca 2. 3. 9 14. The first council held at Toledo in Spain in the time of Arcadius decreed that priests should marry. tom. 1. council. A council held at Bordeaux in Gascoigne condemned Priscillianus the Spaniard for his heretia all opinion. Prosper. chron. There was a council held at Chalcedon, where Chrysostom was condemued of spite and for no other crime. Socrat. lib. 6. cap. 14.     Anastasius was b. of Rome after Siricius Anno Dom. 401. and governed three years. Prosp. chron. Socrat lib. 7. cap. 9 Theophilus was b. of Alexandria after Timothe, for fear of his life he yielded unto the heresy of the Anthropomorphits aghast which he wrote a notable book as Gennadiꝰ reporteth of him. It was he that made Chrysostom & Epiphanius deadly foes, he was a spiteful man all his lifetime, & in the end died of a lethargy. Socrat. lib. 6. ca 1. 7. 9 lib. 7. cap. 7 Gennad. catalogue. vir. illustr. Ascitae of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bottle, gadded about the country with a bottle, bibbinge thereof and saying, that they were the new bottells whereof the Gospel spoke, filled with new wine. August. lib. de haeres.           Alexander was b. of Antioch after Porphyrius. Socras. lib. 7. cap. 9     Aquari were heretics which offered water in the sacrament in steed of wine. August. lib. de haeres.                 Priscillianus a Spaniard maintained the opinion of Gnostici, Manichaeus, and Sabellius being condemned by the council of Bordeaux he appealed unto Maximus the usurping Emperor which found him an heretic and beheaded him Prosp. chronic. he said the soul was of one substance with God & come down from heaven to endure voluntary conflicts. He said that man's actions were governed by the stars. he condemned the eating of flesh, he parted married couples referring the creation of the flesh, not to god but to wicked angels. he allowed of the scriptures called Apocrypha. unto every of his followers he said, jura, periura, secretum prodere noli. August. li. de haeres.   Epiphanius b. of Cyprus flourished in the time of Arcadius. he was at deadly enmity with Chrysostom, the worker of all that mischief was Theophilus b. of Alexandria. He came from Constantia in Cyprus to Constantinople, celebrated the communion, gave orders without the licence of john the bishop, therein to gratify Theophilus. At his farewell from Constantinople he said thus unto Chrysostom, I hope thou shalt never die a bishop. Chrysostom said unto Epiphanius again, and I hope thou shalt never come alive into thy country. the truth is it fell out so to both, Epiphanius died by the way and Chrysostom in exile. Socrat. lib. 6. ca 9 11. 13 Theotinus b. of Scythia reprehended Epiphanius for condemning rashly the books of Origen. Socrat. lib. 6. cap. 11. A council was called at Cyprus by Epiphanius where through the spite of Theophilus b. of Alexandria the books of Origen were condemned. Socrat. lib. 6. cap. 9 Theophilus called a council at Alexandria and condemned of malice he bore unto certain monks the books of Origen. Scrat. li. 6. cap. 9 Iwenalis' b. of jerusalem after Prayllius, he was at the council of Ephesus & condemned Nestorius the he reticke. an. 435. Socra. lib. 7. cap. 3 he was also at the council of Chalcedon, in the time of Martianus. evag. lib. 2. ca 4.       Pelagius a Britain & a monk of Bangor wrote notable books as Gennadius said before he fell into heresy, his heresies were these: that man without the grace of God was able to fulfil all the commandments of God: that man had free will: that the grace of God was given unto us according to our merits: that the just have no sin in this life: that children have no original sin: that Adam should have died if he had not sinned. August. lib. de haeres. Polidor. 404.   Effrem Syrus lived about this time. his books were thought so notable, that they were read in the church. jerom. catalogue. A council held at Carthage called the 2. decreed that priests should not marry. tom. 1. council.   Theodotus was b. of Antioch after Alexander. Theodor. li. 5. cap. 38. Innocentius was b. of Rome after Anastasius Anno Do. 404. where he continued 15. years. Prosp. chron. Socr. lib. 7. cap. 9 this Innocentius wrote unto Chrysostom & to the clergy of Constan tinople. Sozom. lib. 8. ca 26.   Coluthiani were heretics which said that the evil which is so called in respect of us to we●e, the evil of punishment, cross, and vexation proceeded no from God. August.       An other council held at Carthage called the 3. decreed that the clergy in their years of discretion should either marry, or vow chastity: that the chief bishop should not be called the prince of priests, or highest priest, but only the bishop of the chief seae. tom. 1. council.         iovinianus a mon● taught with the stoil● that all sins were ● qual: that man had no sin after baptism that fasting was to 〈◊〉 purpose, that mary was no virgin wh● she was delivered. August. lib. de haeres.       A council held at Hippo anno Dom. 417. decreed that bishops and priests should look well unto their own children: that no bishop should appeal over seae: that the bishop of the head see should not be called the chief priest: that no scripture be read in the church but canonical. tom. 1. council.         helvidius said the Marie was a virgin when Christ was bo● yet afterwards to ha● borne the brethren Christ. August. Genn● catalogue. vir. illustr. 412. Theodosius junior the son of Arcadius being left of the age of 8. years succeeded his father in the Eastern empire. though he were lesie young yet governed he the empire wisely by the means of Anthemius a politic man his virtues & manner of living are set for that large in Socrates' history. When that Honorius was slain in the battle between the Romans and the Persians he proclaimed Valentinianus the younger Emperor of Rome & gave him Eudoxia his daughter to marriage but he was slain by the soldiers of Actius. Theodusius in his life time detested all heretics and made a law wherein he condemned Ne●torius'. he reigned 38. years & then died Anno Dom. 450. Socrat. lib. 7. ca 1. 22. 23. 24. 43. Euagrius lib. 1. cap. 12. 22. Orosius a Spaniard & a learned historiographer slo●shed about this time, Gennad. he wrote unto Augustine, & Augustine unto him again. Primasius b. of africa and the disciple of S. Augustine wrote upon holy s●●ipture. Gessner. johannes Cassianus the deacon of Chrysostom lived about this time. Gennad. catalogue. The 4. and 5. council of Carthage laid down the ol●ction & office of clergy men. to. 1. concis.   john was b. of Antioch after Theodotus he was at great variance with cyril b. of Alexandria but they were immediately reconciled he was at the council of Ephesus & condemned Nestorius. Socrat. lib. 7. ca 23 evagr. li. 1. ca 5. 6. Gennad. catalogue. Zosimus was b. of Rome after Innocentius An. Dom. 418. & continewwed 2. years Prosp. chro. Socrat. lib. 7. cap. 11. Bonifacius was b. of Rome after Zosimus three years & 9 months. Socr. li. 7. c. 11 Cyrillus succeeded Theophilus in the see of Alexandria and withal he challenged to himself more authority than ever any other bishop had before him. from that time forth besides the oversight & rule of his clergy and ecclesiastical affairs, the bishop of Alexandria took also the government of temporal matters. he banished all the jews out of Alexandria for murdering of the christians he condemned Nestorius in the council of Ephesus. Socrat. lib. 7. cap. 7. 13. 33 Rhetorius was of a wonderful vain opinion. He thought that all heretics walked aright and maintained the truth. August. lib. de haeres. Paterniani were heretics which thought that the neither parts of man's body were made not by God but by the devil. & therefore yielded all those parts unto all beastly life. some called these men Venustianos'. August.     Acacius b. of Amida was famous for his godly acts in the days of Theodosius the younger. he pytied the Persian captives which the Romans had taken, & lamented to see them perish for want of food. he called his clergy & said thus unto them. Our lord hath no need either of porringers or of cups. for he neither eateth neither drinketh, etc. he persuaded them so that he sold the treasure, relieved the prisoners, and redeemed the captives. Socrat. lib. 7. cap. 21. The council held at Taurinum at the foot of the alps was held for the reformation of the clergy tom. ●. council. The council of Malta condemned the Pelagians & Donatists, and concluded that all men were sinners, that the grace of God was given to the fulfilling of the law, that infants were to be baptised. to. 1. council▪ A council held at Telene in the time of Zosimus, thrust upon the clergy vowed chastity which Siricius had first commanded. tom. 1. council. The 6. council of Carthage ratified the canons of the Nicene council. tom. 1. council.     Celestinus was b. of Rome after Bonifacius Anno Donini 425. & continued 9 years. Soc. lib. 7. cap. 11 Prosp. chro. this Celestinus sent Palladius to be bishop of the Scots.   Tertullianistae were heretics which denied second marriages and said that the souls of wicked men became devels after their departure out of this life and that the soul is continewedby going from one into an other as much to say by carnal descent and succession. August 425.   Isidorus a Peleusian, was of great fame in the days of cyril, and wrote a book unto him. Fuag lib. 1. cap. 15. The 7. council of Carthage laid down what kind of men were fit to bear witness against the clergy. to. 1. conc. A council was held in afric where all the provinces came together in the time of Bonifacius & Celestinus bishops of Ron●, where they condemned Pelagi●ss, & decreed that no bishop should be called the head of all priests, that no appeal should be made out of Aphrick to any other bishop. etc. tom. 1. council.     In the time of Celestinus saith Socrates the bishop of Rome passing the bosides of his priestly order, presumed to challenge unto himself secular power & authority. lib. 7. cap. 11.   Nestorius the heretic by birth a German, yet priest of Antioch, was sent for by Theodositis to Constantinople, and there made bishop. for his cruelty he was called a fire brand. he brought from Antioch a priest in his company whose name was Anastasius, which taught in the church that Marie was not to be called the mother of God, whom he defended, & avoided as Socrates sayeth this clause: the motheror bearing of God as a bugg or frayinge ghost, yet he proceeded in spite, & being called to the council of Ephesus, he denied that Christ was God, and seeing that there rose great stir thereof, he seemed to repent, but the council deposed and banished him into Oasis God winked not at his impiety, but plagued him diversly from above, his tongue was eaten up of worms, and so he died. Socrat. lib. 7. cap. 22. 23. 29. evag. lib. 1. cap. 2. 3. 7.   Synesius b. of Cyrene an eloquent man and a profound philosopher flourished in the time of Theodosius. evagr. lib. 1. cap. 15. A general council called at Ephesus a. Do. 434. (Prosper. chron.) of 200. bishops, where Nestorius the he retick was condemned. Socrat. lib. 7. cap. 33. Euagr. lib. 1. cap. 4. A council was held at Rhegium, for the redress of ecclesiastical matters. tom. 1. council.         Abelitae were heretics about Hippo in Aphricke, so called of Abel the son of Adam. wives they abhorred, yet lived they not without. men and women under colour of chastity lived in one house, and to be their heir they would always adopt one or other of their neighbours children. Augu. 434.   Prudentius and Sedulius christian poets lived about this time. Gennad. catalogue Prosper Aquitanicus one that wrote many notable tracts whose sentences are to be seen among Augustine's works, flourished in the reign of Theodosius. He wrote also a notable chronography. Gennad. A council was called at Rome by Valentinianus the younger, where Sixtus the b. purged himself of certain crimes that were laid to his charge         A sect of here ticks the first author's name is not known, said that after the resurrection this world should not be changed, but remain still as it doth, contrarit to the scripture, which saith there shall be a new heaven and ● new earth. August. 435. In the reign of this Theodosius the bryttaynes set for the saxons out of Germany to assist them against the Scots and Picts▪ Polidor. simeon a religious man in the time of Domnus b. of Antioch was the author of a strange kind of life. he lived many years in a pillar. He was known to be a godly man. evagr. lib. 1. cap. 12. lib. 2. ca 10. Sixtus called a council at Rone to examine the doings of Polychronius b of lerusalem. to. 1. conc. The council of Agatha decreed that none should be made priest afore he were 30. years old that the clergy should wear such attire as became their profession with many other constitutions. to. 1. council.         An other sect went always barefoot not for the affliction of the body but because they understood fond certain places of the scripture. August An other sect would never eat meat with men. They took the holy ghost for a creature. August.     Socrates Scholasticus which continued in seven books the ecclesiastical history of Eusebius P●philus from Constantinus magnus unto the better part of Theodosius junior his reign was about this time of great fame through out all Greece. The 1. & 2. council held at Aurenge decreed among other things that such as fled to sanctuaries should be aided: condenned free will and grace of merits. tom. 1. council. The 1. and 2. councils held at Vasio, in the time of Theodosius, decreed that in such churches where preachers were not, Deacons should read homilies. tom. 1. council. I find tom. 1 council. That in the time of Sixtus b. of Rome there was one Polychronius b. of jerusalem a very short while & deposed in a council held at Rome for Simony & extortion: But other writers make no mention of him and say that from Theodosius to Martianus the Emperor, Iwenalis' was b. of jerusalem. Domnus was b. of Antioch after john. evagr. lib. 1. cap. 10. Sixtus the third was b. of Rome after Celestinus. An. Dom. 435. and continued 8. years. Prosp. chr. One Bassus laid divers crimes to his charge so that he called a council & purged himself tom. 1. con cil. Gennad catalogue.   An other heretic said that the divinity of Christ sorrowed when his naked body was nailed to the tree▪ August.                 An other there was which said that God was of three parts, the father, the son, and the holy ghost, calling them all not absolute persons, but parts of one. August. some heretics said that the water was not made by God but was always coëternall with him. August.     Theodoretus b. of Cyrus wrote about this time the Ecclesiastical history comprising a hundred and five years. Sozome●●ss wrote the Ecclesiastical history from Con; stantinꝰ Magnus unto the reign of Theodosius junior Maximu● b. of Taurinum one that wrote many notable tracts lived about this time. Gennad. catalogue. A council held at Carpentoracte decreed that the bishop should not paul the parishes. tom. 1. council.         Some said that the body and not the soul was the image of God. August. Others said that the souls of wicked men were turned into devels & to every sort of beasts correspondent to their merits. August. 443.     The 3. council of Arelate decreed that no deacon should be made before he were 25. year old, no priest before 30. years. tom. 1. council. A provincial council was held at Constátinople, where Eutyches was condemned. Euag. lib. 1. cap. 9 An heretical council held at Ephesus, where by the means of Dioscorus b. of Alexandria, Eutyches the he reticke was restored. evag. lib. 1. cap. 10.   Maximus was b. of Antioch after Domnus. he was at the council of Chalcedon. evagr. lib. 2. cap. 4. Leo was b. of Rome after Sixtus Anno Dom. 443. where he continued 21. years. Prosp. chr. Palmer. livagr. lib. 1. cap. 10. He died in the time of the Emperor Leo & Maioranus. Gonnad. catalogue.   Some said that when Christ went to hell all the unfaithful believed & were delivered. August. Other say that Christ was always with the father but not always a son August. 450. Martianus a Thracian sueceeded Theodosius junior in the eastern Empire. He was one that behaved himself virtuously towards God and man He reigned 7. years and then died. evag. li. 1. ca 22. li. 2. ca 1. 8 Gennadius a learned writer, the author of the catalogue of famous men which is found among jerome● works astonished about this time. A council of 630. bishops was held at Chalcedon by the commandment of Martianus, where Dioscorus b. of Alexandria was deposed, Nestorius, Eutyches, & Macedonius condemned. evagr. lib. 2. cap. 2. 4. 10 Theodosius was by the idle monks made b. of jerusalemin the absence of Iwenalis', but Martianus the Emperor deposed him, & restored the other. evag. lib. 2. cap. 5. lib. 3. cap. 6.     Dioscorus was b. of Alexandria after cyril, he was of Nestorius' opinion, & deposed by the council of Constantinople. he was also of Eutyches opinion, and deposed by the council of Chalcedon. evagr. lib. 1. cap. 10 lib. 2. cap. 5. Proterius was b. of Alexandria after the council had deposed Dioscorus, he was a godly man, yet a soldier, ran him through with a naked sword upon Easter day, and the seditious people after his death burned him to ashes. Euagr. lib. 2. cap. 5. 8. Eutyches maintained the opinions of Nestorius & said that our Lord consisted of 2. natures, before the divinity was coupled with the humanity, but after the vnitinge of them to be of one nature, & that the body of Christ was not of one substance with ours. the council of Constantinople deposed him but he appealed unto Theodosius, & procured the council of Ephesus to be summoned where Dioscorus the heretic restored him. evagr. lib. 1. cap. 9 This Eutyches being condemned in the council of Chalcedon broke out into these words. this is the faith that I was baptised in, this is the faith which I have learned of the fathers, & in this faith will I die. tom. 2. council. Dioscorus b. of Alexandria was an Eutychian. evagr.   Maximus in his time was Emperor of Rome after Valentinianus death 70. days but Genzerichus king of the Vandals took Rome, tore Maximus in pecces threw his car ●●asse into tibris and went back to Carthage. Auitus was Emperor after Maxi●●● 8. months. johannes Damascenus a learned writer wrote against the Arians. Pantal. A council held at Venice about this time decreed that no clergy men should wander from one diocese to an other without dimissarie letters: that they should not be at wedding divers, dances, & hearing of wantonsonnets: that throughout the same province they observe one manner of divine service tom. 2. council. A council was called at Tours in France for the reformation of Ecclesiastical matters. tom. 2. council.   Martyrius b. of Antioch. Nicephor. Theodoret. collect.   Timotheus AElurus a monk was by the seditious people made b. of Alexandria while Proterius lived, he was of Apollinarius opinion & immediately deposed by Leo. evag. lib. 2. cap. 8. 11. he went about the monks lodgings in the night time & cried like a spirit, that they should choose Timotheus AElurus to their bishop, meaning himself. Theod. collect. Timotheus an heretical bishop.   Maioranus was Emperor of Rom in the end of Martianus & the beginning of Leo where he reigned. 4 years But Severus dispatched him & took his room himself. evag. li. 2. cap. 7. Palmer. chronic. Anatolius b. of Constantinople flourished in the days of Leo. evagr.     julianus b. of Antioch Nicephor. Theodoret. collect.   Timotheus Basilicus, otherwise called Salofaciolus was b. of Alexandria after the exile of his predecessor. Euag. lib. 2. cap 11. but he was banished not long after.   458. Leo was Emperor in the East after Martianus. He wrote unto Anatolius b. of Constantinople for to examine the stir risen at Alexandria about the murdering of Proterius & the election of Timotheus. He governed 17. years & deposed himself placing in his room Leo the son of his daughter Ariadne and of Zeno, but this younger Leo died immediately & Zeno his father ruled the empire alone. Eua. lib. 2. cap. 8. 9 17. Paulinus b. of Nola in Italy was of great fame about this time, he gave all his substance to redeem captives and poor prisoners. Palmer chronic. A council held at Rome in the time of Hilarius confirmed the Nicene Creed that such as had Canonical impediments were not to be made priests. tom. 2. council.     Hilarius was b. of Rome after Leo an. Dom. 464. & continued 6. years. Palm. chro. Anton. chro.   Acephali were a confuse multitude of heretics without a head which reviled the council of Chalcedon, and said that Christ had but one nature. Palmer. chron. 458. Arthur king of britain a noble and a valiant Prince is sarde about this time to be of great fame throughout the west parts of the world. Severus was Emperor of the west, and abode at Ravenna after Maioranus 4. years. Palmer. chronic. Anthemius was sent from Leo to be Emperor of Rome, where he continued 5. years. evag. lib. 2. cap. 16. Olymbrius was emperor 7. months. Glycerius was Emperor 5. years, whom Nepos deposed. Nepos was Emperor of Rome 56 days, whom Orestes deposed. Orestes made Augustulus his son emperor.     Anastasius was b. of jerusalem after Iwenalis' one as it is reported that subscribed unto the condemnation of the council of Chalcedon for fear of Basiliscus. evagr. li. 3. cap. 5. Basilius b. of Antioch. Euagr. lib. 2. ca 10.         Augustulus the son of Orestes, reigned one year, he was the last Emperor of Rome of the thousand & three hundred years since the reign of Romulus. I though edition & civil wars it fell out, that the Empire came to nought. many reigned in the west of equal authority. Odoacer that succeeded Augustulus, would not call himself Emperor but king▪ there was no Emperor of the west the space of 330 years afore the year of our Lord. eight hundred▪ when Carolus Magnus' king of France was by Leo the 3. of that name b. of Rome crowned Emperor. From that time the Emperors of the west were called the Emperors of Germany▪ Euagr lib. 2. cap. 16. Math. Palmer. chronic. jeno succeeded Leo in the empire, a wicked & a beastly liver. Basiliseus the tyrant over came him, became Emperor 2. years, & proclaimed his son     Peter Cnapheus b. of Antioch. He was an heretic and condemned the council of Chalcedon. He was afterwards deposed by Zeno the Emperor. evagr. lib. 3. cap. 5. 8. Simplicius was b. of Rome. after Hilarius Anno Do. 470▪ where he continued 15. years he wrote unto Zeno the Emperor, & Zeno unto him again touching john b. of Antioch that was deposed. Palmer. chronic. Euagr▪ li. 3. cap. 15. Timotheus AElurus was called from exile, where he had been 18. years by Basiliscus the tyrant, & restored to the seae of Alexandria. he accursed the council of Chalcedon. Zeno purposed to persecute him, but seeing that he was an old man, he let him alone, & shortly after he died. Eua. lib. 3. cap. 4. 6. 11. Peter Cnapheus b. of Antioch was an Eutychian, he accursed the council of Chalcedon, troubled all Egypt, & set the religious men by the ears. evagr. lib. 3. cap. 16. 17. 22. Idle monks within the province of Alexandria, fell to the heresy of Eutyches, & to revile the council of Chalcedon. Euag. lib. 3. cap. 17 475.   Letus a learned man was burned by Honoricus the Arian. Anto. chron.     Stephan b. of Antioch after the deposition of Peter but the Antiochians dispatched him with a cruel death. evagr. lib. 3. cap. 10.   Petrus Moggus was made b. of Antioch after the disease of Timon theus Aelurus but Zeno was offended with it, and thrust him out. Eua. lib. 3. cap. 11. Petrus Moggus b. of Alexandria was an heretic. evagr. 485. Marcus, Caesar. this Basiliscus sent letters every where, and condemned in them the council of Chalcedon. but he was feign by reason of the schism that rose thereof at Constantinople to call in his letters, and not long after Zeno came with great power, and overthrew him, slew him, his wife and children. This Zeno reigned 17. years, and died of the falling sickness. evag. lib. 2. cap. 17. lib 3. cap. 1. 3. 4. 7. 8. 29. Dionysia with Maioricus her son suffered infinite torments for the faith in Christ Auton. chro. Fulgentius flourished about this time. Palmer. chronic. Hesychius wrote a learned commentary upon Leviticus. Conrad. Lycost. A council held at Tarraco in Spain in the time of Felix, laid down certain canons for the reformation of the clergy. tom. 2. council. Martyrius was bishop of jerusalem after Anastasius. evagr. lib. 3. cap. 16.   Felix the 2 of that name was b. of Rone after Simplicius an. Dom. 485. where he continued 9 years. evag. lib 3. cap. 18. 19 20. Anton. chron. Timotheus Basilicus is by Zeno called from exile and restored to his bishop rick evagr. lib. 3. cap. 11. john succee▪ did Timothe he made suit in his predecessors days that the Emperor would grant him the nominatinge of the next incumbent, and swore he would not take it himself, when the seae was void he gave the electors money, forgot his oath, and became bishop him self, therefore the Emperor deposed him evagr. lib. 3. cap. 12. Honoricus king of the Vandals was an Arian and exiled 334. bishops. Honor. catalogue. heret. But saith Anton. chronic. He exiled of the clergy and laity to the number of 4975. persons. evagr. lib. 4. cap. 14. The east churches were wonderfully infected & at great dissension about the heresies of Nestorius, Eutyches and Dioscorus. evagr. lib. 3. cap. 31.   From the reign of Augustus (in the 42. year of whose empery Christ was borne) unto the death of Zeno and the creation of Anastasius there are 532. years and 7. months: from the reign of Diocletian 207. years and seven months: from the reign of Alexander Magnus king of Macedonia 832. years and 7. months: from the building of Rome and the kingdom of Romulus 1052. years and seven months: from the destruction of Troy 1686. years and 7. months. evagr. lib. 3. cap. 29.   All the bishops of africa came together by the commandment of Honoricus the Arian where his heresy was confirmed, and 444. godly bishops exiled. Anton. chron. part. 2. tit. 11. Salustius was b. of jerusalem after Martyrius. Eua. lib. 3. cap. 36. Calandio was b. of Antioch after the death of Stephan he accursed both the letters of Basiliscus and of Timothe. Euagr. lib. 3. cap. 10. Petrus Cnapheus after the disease of Calandio was restored unto the bishop rick. evag. lib. 3. ca 16   Petrus Moggus is again restored by Zeno, upon condition that he will renounce his heresy. Euagr. lib. 3. ca 12   492. Anastasius succeeded Zeno in the Empire. He took not only the Empire after him but also his wife. When he saw the great sedition that reigned in the church he called the people together and told them he would be Emperourno longer, but the people seeing this quieted themselves, requested him to continue their Emperor, so he did and died shortly after when he had reigned 27 years three months and three days. evagr. lib. 3. cap. 29. 44. Egesippus a great divine flourished about this time. sabel. A synod of 70. b. was called together at Rone by Gelasius, where the Canonical scriptures were severed from such as were Apocrypha. tom. 2. council.   Palladius was b. of Antioch after Peter evagr. li. 3. cap. 23. Gelasius was b. of Rome after Felix. Anno Do. 494. where he continued 4. years. Rom. 2. council. Athanasius succeeded Peter in the bishopric of Alexandria. evagr. lib▪ 3. cap. 23. The monks of Constantinople were heretics of Eutyches opinion. evagr. lib. 3. cap. 31. Certain Manichees were founde● at Rome in the time of Gelasius they were banished & their books burned to asses. Palme● chron.     Boëtius a christian philosopher endured great pierce▪ cution under Theodoricus the Arian. Volat. A synod met at Epaunis and decreed that no clergy man should either hunt or hawk: that throughout the province such divine service as the Metropolitan liked of should be retained. tom. 2. conc.   Flavianus was b. of Antioch after Palladius but Anastasius the Emperor deposed him for sedition. evagr. lib. 3. cap. 23. 30. 31. Anastasius 2. was b. of Rome after Gelasius 2. years. rom. 2. conc   The monks of Syria were heretics, came in a heat to Antioch, made there an insurrection so that a great number of them in stead of earth were buried in the river Orontes evag. li. 3. ca 3● some do write of him that he should command not a Trinity, but a quaternity to be worshipped and therefore was written with a thunderbolt, and so died. P. d●●c. blond. Remigius a bishop of France flourished about this time. Volat A council held at Rauenna in presence of Theo doricus debated the schism that rose about the election of a b. of Rome and chose Symachus Palmer. chron. Six synods were held at Rome in the time of Symachus touching the election of a b. of Rome and the preservation of church goods. tom. 2. council. Helias was b. of jerusalem after Salustius. evag. lib. 4. cap. 36. Sever● was b. of Antioch after the deposition of Flavianus. before he was priest he was a counsellor & pleaded law at Berytus, after he was made Bishop he fell into the he resie of Eutyches. Eua. lib. 3. ca 33 34. Symachus was b. of Rome after Anastasius 15. years. tom. 2. council. john succeeded Athanasius. evagr. lib. 3. cap. 23. Olympus an Arian bishop as he bayned himself at Carthage, and blasphemed the blessed trinity, was suddenly smitten from heaven with three fiery darts, and burned quick. Palmer. chronic. 519. justinus a thracian succeeded Anastasius he favoured the council of Chalcedon. He dispatched through wil●ss a great number of tyrants whom he suspected. When he had reigned 8. years. 9 months and three days, he proclaimed justinianus his fellow emperor, reigned with him four months then died. Vuagr. li. 4. cap. 1. 23. 9 Zosimas & john Chuzubites were famous for their godly life & strange miracles. evag. lib. 4 cap. 7. A council held at Ilerda in Spain decreed that such as slew the child in the womb with potions & simpersauces should be banished the commumon the space of 7. years, that clergymen being desamed should purge them selves. tom. 2. conc. A council held at Valentia in Spain decreed the Gospel should be read after the Epistle tom. 2. council. A council held at Aurelia in the time of Hormisda decreed that Lent should be solemnly kept before Easter, the ro●ation week with the ember days about the ascension. tom 2. conc. A council held at Gerunda in Spain decreed that every province should observe one order of divineseruice that baptism should be ministered only at Easter and whitsuntide and at other times if necessity so required: that the lords prayer should be said at morning & evening prayer. tom. 2. council. A council held at Caesaraugusta accursed such as received the sacrament & eat it not in the church. tom. 2. council. Petrus b. of jerusalem after Helias. evagr. lib. 4. ca 36 the general council held at Constantinople wrote unto him what they had done. to. 2. council.   Hormisda was b. of Rome after Symachus anno Dom. 516. where he continued 9 years. Anto. chro. Ioh succeeded the former john. evag. lib. 3. ca 23 Severus b. of Antioch was of Eutyches opinion, justinus the emperor in the first year of his reign caused his tongue to be pulled out of his mouth, because he reviled the council of Chalcedon, & preached railing sermons. evag. lib. 4. cap. 4. Deuterius an Arian b. of Constantinople as he baptized one Barbas he used this form: I baptise Barbas in the name of the father through the son in the holy ghost. Theod. collect.     Brigida a maid, whose revelations are at this day extant flourished about this time. Palmer. chron.     Paulus was b▪ of Antioch after Severus. E vagr. lib. 4. cap. 4. Euprasius succeeded Paulus, he died in the earthquake which was at Antioch the 7. year of justinus. evag. lib. 4 cap. 4. 5.   Theodosius was b of Alexandria after john, justinianus deposed him for maintaining the heresy of Eutyches. evag. lib. 4 cap. 9 11. 36. Benedictus the first founder of the order commonly called S. Benedictes died saith Volateran. li. 21. Anno Do. 518. He was the first and the only deviser of a several trade of life within the first 600. years after christ & because he presumed to invent a new way which all the godly fathers before him never thought of I laid him here down for a schismatic. and couched him in the catalogue of heretics. 525.   Priscianus the great grammarian lived in the days of justinian. Palmer. chron. The 2. council held at Toledo decreed that all what so ever the clergy held de iure should return unto the church after their disease. to. 2. conc. In the time of john 2. b. of Rome.   Euphremius a noble man succeeded Euphrasius in the bishop rick of Antioch. evagr. li. 4. cap. 6. john was B. of Rome after Hormisda an. Dom. 525. and continued there 2. years and 10. months. Palm. chron.   Monothelitae were heretics which denied that Christ had 2. wills, a divine & human. Volater. lib. 17. 528. justinianus succeeded justinus in the empire. he was covetous, cruel, & careless of that which was good. the Empress his wife favoured the heretical opinion of 〈◊〉 〈◊〉 lie him self fell into a blasphemous opinion which is to be seen in the catalogue of the heretics▪ he reigned 38. years, 8. months, died & went strait down to hell as Euagrius thinketh. Euagr. lib. 4. ca 9 10. 29. 31. 38. 40. lib. 5. cap. 1. Barsanuphius a religious man was of great fame in the time of justinianus▪ Euagr. lib. 4. cap. 32. A general council was called at Constantinople in the 27. year of justinianus the Emperor and in the time of Vigilius b. of Rome where they condemned the heresies of Anthimus b. of Constantinople, Severus ● of Antioch▪ Peter Cnapheia Theodorus & Lo●ras: allowed the 4. former general councils: decreed that Marie should be called the mother of God: and condemned Origen. tom. 2. conc. evag. lib. 4. cap. 37. A 2. and 3. council held at Aurelia laid down many godly decrees. tom. 2. council.   Domninus b. of Antioch after Euphremius evagr. lib. 4. ca 37 Felix 4. was b. of Rome after john, and continued 4. years. Anton. chronic. Bonifacius 2. was b. of Rome after Felix 2. years Anton. chronic. tom. 2. council. john 2. was b. of Rome after Bonifacius 2. years. tom. 2. council. Agapetus was b. of Rome after john 2. one year Anton. chronic. Silverius was b. of Rome after Agapetus one year. tom. 2. council▪ Zoilus was b. of Alexandria after Theodosius. evagr. lib. 4. ca 11 Theodora the wife of justinianus the Emperor was of Eutyches opinion. evag. lib. 4. cap. 10. justinianus the emperor wrote an edict but God bereaved him of his life afore he published it, where he affirmed that the body of Christ was not subject to corruption that it was void of the natural affections which appertain thereunto that he eat before his passion as he did after his resurrection: that his most holy body was no thing changed for all the framing thereof in the mother's womb, & for all the natural and voluntary affection evagr. lib. 4. cap. ● this is that justinus whose laws are much made of throughout the world. 557.   Menas patriarch of Constantinople flourished about this time. tom. 2. council. The council of Auvergne was held in the time of Vigilius. tom. 2. conc. Macarius was b. of jerusalem after Peter, he was deposed for heresy evagr. li. 4 cap. 36. Anastasius was b. of Antioch after Domninus. he rebuked justinianus for his heresy. justinus 2. deposed him upon false reports & as some say because he would not give him money for his bishopric. evag. lib. 4 cap. 38. 39 lib. 5. cap. 5 Vigilius was b. of Rome after Silverius anno Do. ●39. where he continued 18. years. Palmer chron. Anton. chron▪ evag. lib. 4. cap. 37. Pelagius was b. of Rome after Vigilius, anno Dom. 557. where he continued 11. years. tom. 2. council. Apollinarius was b. of Alexandria after Zoilus evag. lib. 4 cap. 36. Anthimus b. of Constantinople was 〈◊〉 Eutyches the heretics opinion, and therefore depo●● by justinian & condemned in the general council 〈◊〉 Constantinople wag. lib. 4. cap. 9● Andreas an 〈◊〉 went about 〈◊〉 trey leading 〈◊〉 hand a blind 〈◊〉 dog, told 〈◊〉 fortunes but 〈◊〉 brought them to great 〈◊〉 by deceiving them with 〈◊〉 fables. every Ab. Vsperg▪ 566. justinus the second of that name succeeded justinianus in the empire. he lived wanton, fared deliciously, sold benefice unto ignorant priests. He craftily compassed the death of justinus his cosin●. In the end he fell into a frenzy, uttered lamentable speeches, & bequeathed the empire unto Tiberius. he reigned. 12 years and 10. months. evagr. lib. 5. cap. 1. 2. 3. 7. 8. 11. 13. 23.   The 4. & 5. councils of Aurelia were called together in the time of Pelagius. 1. tom 2. conc. A ●. council held at Tours in France. tom. 2. council.     john the 3. was b. of Rone after Pelagi ' & continued 12. years. to 2. council. john succeeded Apollinarius in the see of Alexandria. evag. lib. 5. ca 16   577. Tiberius became Emperor after that justinus 2. fell into frenzy. he was a godly man, he reigned 7. years and 11. months. evagr. lib. 5. cap. 11. 13. 23.   A council called at Paris touching church goods, ●om. 2. council. A council was called at Hispalis in Spain touching the church goods in the time of Pelagius. 2. tom. 2. council. Eustochius b. of jerusalem. Euagr. lib. 4. cap. 32.   Benedictus was b. of Rone after john 3. ann. Do. 576. where he continued 4. years. tom. 2. council. Palm. chron.     583. Mauricius the Emperor succeeded Tiberius in the empire.   The 3. council of Toledo condemned the Arian heresy. to. 2. council. The 1. & 2. synods called at Lions for the removing of schism raised in the church. tom. 2. council.     Pelagius 2. was b. of Rone after Benedictus, & continued 10. years. tom. 2 council.     595. 12. Mauricij.   The 1. & 2. synods called at Matiscona reform ecclesiastical matters. tom. 2. council. john b. of jerusalem evagr. lib. 5. cap. 16. Gregorius b. of Antioch after the deposition of Anastasius evagr. lib. 5. cap. 6. Gregorius was b. of Rome after Pelagius ann. Do. 590. & continued 13. years. to. 2. council. Eulogius succeeded john in the bishopric of Alexandria who as Nicephorus reporteth continued 25 years. Euagr. lib. 5. cap. 16.    
Hitherto (gentle reader) have I run over in this chronography the principal things which are to be considered within the first six hundred years after Christ as far forth as these authors whose histories I translated have continued their times. Euagrius the last of these historiographers ended the 12. year of Mauricius the Emperor and there I rest with him leaving the times following (which are wonderfully corrupted) to such as are disposed to discourse of them. This travel have I taken that the truth of the purest age after Christ might appear, and the state of the most ancient churches might be known of such as in these days seek to overthrow the state, bring the religion to contempt, the Christians to a lawless security, hoping that by the view of orderly discipline things which be amiss may be redressed accordingly. I wish thee health, knowledge of the truth, fear of God, faith to believe in him, thy soul's health & salvation in the end. Farewell.   

The Index.  

A.  
ABacuk the Prophet and his life. pa. 528.  
Abasgi a Barbarian nation received the faith. pag. 479.  
Abdias the Prophet and his life. pag. 524.  
Abdus a gouty man was cured by Thaddaeus. pa. 17.  
Abel was murdered. pa. 519.  
Abilius b. of Alexandria. pa. 46. thirteen years. 47.  
Abgatus look Agbarus.  
Ablaatus, b. of Persia. pa. 380.  
Aborigines people so called. pa. 501.  
Abraham talked with Christ & worshipped. pa. 3  
Acasius bishop of Caesarea in Palaestina. pa. 255.  
Acacius the martyr was hanged. pa. 376.  
Acacius bishop of Amida sold the treasure of the church to relieve prisoners & captives. p. 388.  
Acesius a novatian b. was called to the council of Nice. pa. 223.  
Achaab the accuser of Athanasius ran away for shame. pa. 248.  
Achillas minister of Alexandria of great fame. pa. 144.  
Achillas b. of Alexandria. pa. 217.  
Adaarmanes a Persian captain was folled of the Romans. pa. 500  
Addaeus a traitor is executed. pa. 491.  
Addo the prophet and his life. pa. 522.  
Adrian, look Aelius Adrianus.  
Adrianus was beheaded for the faith. pa. 171.  
Adultery is forbid. pa. 54. 336. 351.  
Aedesius a martyr was drowned. pa. 163.  
Aedesius priest of Tyrus preached to the middle Indians. pa. 240.  
Aegesippus lived immediately after the Apostles. pag. 33. he is alleged. pag. 45. 46. 47. 53. 61. 62. 70.  
Aelius Adrianus was Emperor after trajan. pa. 58. he wrote favourably for the christians. pa. 61. he reigned 21. years. pa. 62.  
Arrius the Syrian and his heresy. pa. 279. 305.  
Aetherius a traitor is executed. pa. 491.  
Agabus a prophet of the new Testament. pa. 21. 23. 89.  
Agapius b. of Caesarea. pa. 144.  
Agapius a martyr beheaded for the faith. pa. 160. 161.  
Agapius a martyr was drowned. pa. 163. 164.  
Agathius Rhetor an historiographer. pa. 502.  
Agathonica a woman martyred. pa. 67.  
Agbarus' king of Edessa wrote an Epistle unto Christ. pag. 16.  
Agelius a Novatian Bishop. pag. 285. 345. 346.  
Aggaeus the prophet and his life. pag. 530.  
Agrippa King of the jews pag. 25. 26. he wrote 62 Epistles. pag. 45.  
Agrippa Castor confuted the heresy of Basilides. pag. 60.  
Agrippa's b. of Alexandria. pag. 70.  
Agrippinus b. of Alexandria. pa. 85.  
Ahias' the prophet and his life. pag. 522.  
Alamundarus captain of the Barbarian nation Scenetae. pag. 500  
Alarichus is commanded from above to destroy Rome. pag. 381.  
Albinus lieutenant of judae a. pag. 34.  
Alcibiades a confessor. pag. 81.  
Alcibiades an heretic. pag. 81.  
Alexander b. of Rome. pag. 58. 83. ten years. pag. 59  
Alexander a physician comforted the martyrs and was torn in pieces of wild beasts. pag. 79.  
Alexander a thief, yet counted a martyr of Montanus sect. pag. 89. 90.  
Alexander b. of Cappadocia is chosen b. of jerusalem. pag. 102. 104. he died in prison. pag. 114.  
Alexander was Emperor after Heliogabalus. pa. 108. he reigned 13. years. pag. 111. his end▪ pag. 469.  
Alexander a martyr burned for the faith. pag. 116.  
Alexander a martyr torn in pieces of wild beasts pag. 131.  
Alexander's two were beheaded for the faith. p. 160  
Alexander b. of Alexandria a notable learned man confuted Arius. pag. 217. 218.  
Alexander a godly b. of Constantinople, set himself against Arius. pa. 251. 252. 255.  
Alexander Paphlagon was martyred by the Arians. pa. 285.  
Alphaeus a martyr was beheaded for the faith. pa. 159.  
Ambrose (not he of Milan) was a Valentinian heretic, and confuted by Origen. page 105.  
Ambrose b. of Milan. pa. 337. 347.  
Ammias a Prophet of the new Testament. pa. 88 89.  
Ammon a confessor. pa. 116.  
Ammon a married monk. pa. 329.  
Ammonarion a virgin is beheaded for the faith. pa. 116.  
Ammonius a minister martyred. pa. 153.  
Ammonius a monk cut of his care because he would not be bishop. pa. 382.  
Ammonius a Poet. pa. 365.  
Ammonius a christian philosopher. pa. 107.  
Amos the Prophet and his life. pa. 525.  
Amphilochius b. of Iconium. pa. 345.  
Amphilochius b. of Sida. pa. 436.  
Anacletus bishop of Rome 12. years. pag. 46. 47. 83.  
Ananus an high priest of the jews of extreme cruelty. pa. 34.  
Anastasius b. of Rome. pa. 381.  
Anastasius a priest of Antioch & a Nestorian heretic. pa. 394.  
Anastasius the Emperor. pa. 461.  
Anastasius a godly archbishop of Antioch. pag. 489.  
Anatolius b. of Laodicea and his works. pa. 142. 143. 144.  
Anatolius a sorcerer and his execution. pa. 499.  
Andrew the Apostle preached in Scythia. pag. 36. his martyrdom. pag. 519. his lise. pag. 532.  
Androgathius the tyrant & rebel drowned himself. pa. 347. 348.  
Angelo a rebel was sawed a sunder. pa. 320.  
Anianus the 2. bishop of Alexandria, he ruled the Church 22. years. pa. 35. 46.  
Anianus b. of Antioch exiled by the Arians. pa. 290.  
Anicetus b. of Rome eleven years. pa. 62. 70. 83.  
Anomoioi and their heresy. pa. 293. 317.  
Antemnes and hymns song in the Church. pa. 367.  
Anterus b. of Rome. pa. 111.  
Anthimus b. of Nicomedia was beheaded for the faith. pa. 148.  
Anthropomorphitae and their heresy. pa. 365. 366. 367.  
Antiochus got much money by preaching at Constantinople. pa. 369.  
Antinous the darling of Adrianus Caesar was made a god. pa. 61. 315.  
Antonius Pius was Emperor after Adrian. pa. 62. he wrote favourable letters for the christians. pa. 63. he reigned 22. years. pa. 64.  
Antonius a minister was beheaded for the faith. pa. 167.  
Antony the monk. pa. 242. 329. 331. 333.  
Antoninus Caracalla was Emperor after Severus. pa. 101. he reigned 7. years. pa. 108.  
Antoninus Heliogabalus was Emperor after Macrinus, he reigned 4 years. pa. 108.  
Apelles an heretic. pa. 8●.  
Aphricanus an historiographer wrote unto Aristides of the concordance of the Evangelists. pa. 9 10. 111. 112.  
Apollinarius a learned writer. pa. 70.  
Apollinarius b. of Hierapolis and his works. pa. 72. 73. 87. 88 89.  
Apollinarius and his heresy. pa. 294. 307. 308.  
Apollo in Daphne. pa. 309. 315.  
Apollonia a virgin is burned for the faith. pag. 115.  
Apollonius a Christian Philosopher wrote an apology and was martyred. pa. 91. 92.  
Apphianus after sundry torments was thrown into the sea. pa. 161. 162.  
Appianus an historiographer. pa. 501.  
Appion wrote learned books. pa. 94.  
Aquila & Priscilla were banished Rome. pag. 31.  
Aquila of Pontus translated the old Testament. pa. 84. 105.  
Arabians were heretics and their confutation. pa. 113.  
Arbogastes a rebel ran himself upon a naked sword. pa. 359.  
Arcadius is created Emperor. pa. 345. 360. his death. p. 376.  
Archelaus the son of Herode reigned 10. years over the jews. pa. 9 13.  
Archelaus b. of Cascharum disputed with Manes the heretic. pa. 245.  
Ares was burned for the faith. pa. 168.  
Arianus an historiographer. pa. 502.  
Aristion one of the 70. Disciples. pa. 56. 57  
Aristides wrote an Apology of the faith unto Adrian. pa. 59  
Aristobulus the prince and priest of the jews was led captive to Rome. pa. 9  
Aristotle is highly esteemed of heretics. pa. 95.  
Arius the abominable heretic, his original and heresy. pa. 217. 218. 219. 227. 228. 229. 251. he recanteth. pa. 245. his miserable end. p. 252.  
Arrabianus a learned writer. pa. 94.  
Arsacius b. of Constantinople. pa. 374. 375.  
Arsenius a naughty fellow took hire to accuse Athanasius. pa. 247. 248.  
Arsenius a monk. pa. 329.  
Artemas an heretic. pa. 141.  
Artemon and his heresy. pa. 94. 95.  
Asaph the Prophet and his life. pa. 522.  
Ascholius a godly b. of Thessalonica baptised Theodosius magnus. pa. 343.  
Asclepiades an heretic translated the scriptures. pa. 95.  
Asclepiades b. of Antioch. pa. 103.  
Asclepiodotus an heretic. pa. 95.  
Asinius quadratus an historiographer. pa. 502.  
Asterius an Arian heretic. pa. 251.  
Astyrius a noble man savoured the Christians, and bewrayed by prayer and fasting, the deceit of Satan. pa. 132.  
Ater was burned for the faith. pa. 116.  
Athanasius bishop of Alexandria. pa. 223. 236. read of him more in the chronography. pag. 38. etc.  
Athenodorus the disciple of Origen. pa. 111. 131.  
Attalus a Pergamenian is fried to death. pa. 77. 78. 79. 80.  
Atticus b. of Constantinople. pa. 375. 377. 378. 390. 391.  
Attilas' king of Scythia. pa. 421.  
Attis an heathen God. pa. 315.  
Audactus a noble man martyred. pa. 151. 152.  
Augustus was Emperor when Christ was borne he reigned 57 years. pa. 9 13.  
Aurelianus was Emperor after Claudius, he persecuted the church of God & was not able to subscribe unto an edict. pa. 139. 141.  
Auxanon a novatian priest. pa. 235.  
Auxentius a martyr torn in pieces of wild beasts. pa. 164.  
Auxentius an Arian b. of Milan. pa. 337.  
Azarias the prophet and his life. pa. 523.   

B.  
BAbilas b. of Antioch died in prison. pag. 111. 114.  
Babilas the martyr. pa. 309. 310.  
Bachilides a godly minister. pa. 71.  
Banchillus b. of Corinth. pa. 92.  
Bararanes king of persia. pa. 386. 422.  
Barcabus a prophet of the heretic Basilides. pa. 60.  
Barcoph a prophet of the heretic Basilides. pa. 60.  
Barchochebas a blind guide of the jews. pa. 59 61.  
Bardesanes a Syrian and his books. pa. 74.  
Barnabas one of the 70. disciples. pa. 15. 19 his martyrdom. pa. 519.  
Barsabas one of the 70. disciples. pag. 15. he was also called justus & joseph. he drank poison yet did it not hurt him. pa. 57  
Barsanaphius a monk. pa. 485.  
Bartholomewe the Apostle preached in India. page 85. his martyrdom. pa. 519. his life. pa. 532.  
Baruch the prophet and his life. pa. 530.  
Basilides the heretic wrote 24. books upon the Gospel. pa. 60. 70  
Basilides a soldier was beheaded for the faith. pa. 98. 99  
Basilicus an heretic. pa. 86.  
Basiliscus a tyrant and his end. pa. 453.  
Basilius b. of Ancyra confuted Photinus the heretic. pa. 277.  
Basilius magnus b. of Caesarea in Cappadocia. pa. 322. 334. 335.  
Belissarius a Roman captain. pa. 477.  
Benjamin the 6. b. of jerusalem. pa. 59  
Beryllus Bishop of Bostra in Arabia fell to heresy and was confuted by Origen. page 108. 112.  
Biblis a woman was piteously tormented for the faith. pa. 77.  
Bishop's honoured. pa. 145.  
Bishops persecuted. pa. 146.  
Blandina a woman of a wonderful patience is martyred. pa. 77. 78. 79. 80.  
Blastus an heretic. pa. 86. 90.  
Books of the old and new Testament, look Canonical scripture.  
Books of holy scripture burned. pa. 146.  
Bonifacius b. of Rome. pa. 381.  
Bretanion a tyrant and his foil. pa. 272. 274.  
Buddas an heretic & his miserable end. pa. 242.  
Burgonians receive the faith. pa. 393. 394.   

C.  
CAiphas an high priest of the jews. pa. 14.  
Caius julius Caesar how he died. pa. 469.  
Caius Caligula was Emperor after Tiberius. pa. 21. he called himself a God, he plagued the jews and reigned not 4. years. pa. 21. 22. 23. his end. pa. 469.  
Caius b. of jerusalem. pa. 86.  
Candidus wrote learned books. pa. 94.  
Calistus b. of Rome 5. years. pa. 108.  
Canonical scriptures. pa. 36. 45. 49. 50. 73. 84. 104. 109. 110. 137. 138.  
Capito. b. of jerusalem. pa. 86.  
Caricus a learned man. pa. 103.  
Carpocrates an heretic. pa. 60. 70.  
Carpus a martyr. pa. 67.  
Carterius a schismatic. pa. 358.  
Carterius a monk. pa. 362.  
Carus with Carinus and Numerianus was Emperor after Probus. pa. 141.  
Cassianus b. of jerusalem. pa. 85.  
Cassius b. of Tyrus. pa. 92.  
Cataphrygian heresy, look Montanus and his opinion.  
Cecilianus b. of Carthage. pa. 204. 205.  
Celadion b. of Alexandria. pa. 62.  
Celestinus b. of Rome. pa. 38.  
Cephas one of the 70. disciples. pa. 15. 16.  
Cerdo b. of Alexandria. pa. 47.  
Cerdon an heretic. pa. 62.  
Cerinthus and his heresy. pa. 51. 52. 137.  
Characes an historiographer. pa. 501.  
Chaeremon b. of Nilus fled with his wife into the desert. pa. 117.  
Chiliastae and their heresy pa. 136. 137.  
Chosroes king of Persia. pa. 509.  
Chrestus b. of Syracuse. pa. 205.  
Christ is to be understood two ways. pa. 3.  
Christ appeared to Abraham and conferred with him. pa. 3. 8. 264.  
Christ appeared to jacob. pa. 4. 8.  
Christ appeared to josua. pa. 4.  
Christ appeared in the form of man, and why after that sort. pa. 5.  
Christ what time he was borne in the flesh. pa. 5. 8. 9  
Christ was a king, an high priest, and a Prophet. pa. 6. 7.  
Christ took a reasonable soul. pa. 300.  
Christ suffered not the 7. year of Tiberius as some did write. pa. 13.  
Christ being 30. year old began to preach and was baptised. pa. 14.  
Christ preached not four years. pa. 14.  
Christ chose 12. Apostles, and seventy Disciples. pa. 14.  
Christ wrote an epistle unto Agbarus governor of Edessa. pa. 16.  
Christian religion is not new and strange. pa. 3. 7. 8.  
Christian behaviour. pa. 54.  
Christians in deed, and the definition of a true Christian. pa. 8.  
Chrysostom look john Chrysostom.  
Clarus b. of Ptolomais. pa. 92.  
Claudius was Emperor after Caligula, & reigned 13. years. pa. 23. 31.  
Claudius' 2. was Emperor after Galienus two years. pa. 139.  
Claudian the Poet when he flourished. pa. 422.  
Clemens Alexandrinus is alleged. pa. 15. 19 23 28. 33. 52. 85. he was the master of Origen. pa. 100 his works. pa. 103.  
Clemens the third bishop of Rome was Saint Paul's fellow labourer. pag. 37. 46. 47. he preached 9 years. pag. 54. he is said to have translated the Epistle unto the Hebrewes from Hebrew into Greek. pag. 56. counterfeit works are fathered upon him. pag. 56. his Epistle was read in the Church. pag. 71.  
Cleobius an heretic. pa. 70.  
Comodus was Emperor after Antoninus Verus, and reigned 13. years. pa. 85. 94. his end. pa. 469.  
Confession, the original thereof, and the rooting of it out of the Church. pa. 351.  
Confessors. pa. 81.  
Confirmation after baptism by the hands of the bishop. pa. 119.  
Conon b. of Hermopolis. pa. 120.  
Constantius the father of Constantinus Magnus, his reign and end. pa. 153. 158.  
Constantinus Magnus was proclaimed Emperor. pa. 153. how he became a Christian. pa. 215. 216. his death and funeral. pa. 252. 253.  
Constantinus the younger was Emperor. pa. 252. 254. his death. pa. 255. 272.  
Constantius the son of Constantinus Magnus. pa. 252. he was an Arian. pa. 254. his death. pa. 295.  
Constans the Emperor. pa. 252. 267. his death. pa. 272.  
Coration a Chiliast was converted by Dionysius b. of Alexandria. pa. 136.  
Cornelius the centurion is converted. pa. 21.  
Cornelius the 4. b. of Antioch. pa. 70.  
Cornelius b. of Rome. pa. 114. 118.  
the Council of Nice. pag. 222. 223. 224. 225. 226. 227.  
the Council of Antioch. pa. 244.  
the Council of Tyrus. pa. 247. 249.  
the Council of Arians met at Antioch. pa. 256. 257.  
the Council of Sardice. pa. 265.  
the Council of jerusalem. pa. 271.  
the Council of Alexandria. pa. 272  
the Council of Sirmium. pa. 275.  
the Council of Milan. pa. 279.  
the Council of Ariminum. pa. 280. 282. 283.  
the Council of Seleucia. pa. 287. 288. 289.  
the Council of Arians at Constantinople. pa. 291.  
the Council of Arians at Antioch. pa. 293.  
the Council of Alexandria called the 2. pa. 300. 301.  
the Council of Antioch called the 2. pa. 316. 317.  
the Council of Lampsacum. pa. 319.  
the Council of Sicilia. pa. 325.  
the Council of Constantinople summoned by Theodosius magnus. pa. 344.  
the Council of Angaris. pa. 352.  
the Council of Cyprus. pa. 368.  
the Council of Ephesus. pa. 3●●. 41●. 413.  
the Council of Ephesus called the 2. pa. 417.  
the Council of Chalcedon. pag. 420. 426. 427. 428. 429. 430. 438. etc.  
the Council of Constantinople in the time of justinian. pa. 487. 488.  
the councils were summoned by the Emperors. pa. 341.  
the Counsels that were within the first six hundred years after Christ, are to be seen in the chronography.  
the Creed of the Nicene Council. pa. 224. 225.  
the Creeds good and bad are reckoned up. pag. 291.  
Crescens was sent of Paul into France. pa. 37.  
Crescens a philosopher wrought the death of justinus martyr. pa. 67. 68  
Cronion was burned for the faith. pa. 116.  
Culcianus a persecutor of the christians is executed. pag. 182.  
Cyprian b. of Carthage rebaptized heretics, & is therefore reprehended. pa. 126.  
Cyrenius precedent of Syria. pa. 9  
Cyrillus b. of Antioch. pa. 142.  
Cyrillus b. of jerusalem an Arian. pa. 290. he recanted. pa. 344.  
Cyrillus the godly b. of Alexandria. pa. 380. 383 414. 444.  
Cyrinus b. of Chalcedon was plagued for reviling of Chrysostom. pa. 375.   

D.  
DAma b. of Magnesia. pa. 55.  
Damasus b. of Rome. pa. 336.  
Daniel prophesied of the coming of Christ. pa. 5. 10. his life. pa. 529.  
David prophesied of Christ. pa. 6. 7.  
Decius was Emperor after Philip. and persecuted the Church. pa. 114. he was slain with his sons. pa. 121. 469.  
Decennius a tyrant hanged himself. pa. 278.  
Demetrianus b. of Antioch was married. pa. 131.  
Demetrius b. of Alexandria. pa. 92. 97. 101.  
Dexippus an historiographer. pa. 502.  
Didius a minister was martyred. pa. 153.  
Didius julianus the Emperor. pa. 469.  
Didymus a monk. pa. 329.  
Didymus Alexandrinus a notable learned man. pa. 333.  
Diocletian was Emperor after Carus. pa. 141.  
Diodorus Siculus an historiographer. pa. 502.  
Dion Cassius an historiographer. pa. 502.  
Dionysius b. of Corinth is alleged. pa. 35. 37. his works are to be seen. pa. 71.  
Dionysius Areopagita the first b. of Athens. pa. 37. 71.  
Dionysius Bishop of Alexandria. pag. 51. 111. 113. 119. 120. 126. 127. 128. 129. 134. 135. he is persecuted. pag. 114. 115. 129. his works are to be seen. pa. 120. 133. 138. 139.  
Dionysia a woman was beheaded for the faith. pa. 116.  
Dionysius b. of Rome. pa. 139.  
Dionysius was beheaded for the faith. pag. 160. 161.  
Dionysius b. of Alba in Italy. pa. 279.  
Dionysius Halicarnassaeus an historiographer. pa. 501.  
Dios b. of Alexandria. pa. 102.  
Dioscorus a confessor. pa. 116.  
Dioseorus b. of Alexandria and an heretic. pa. 417. 428. 429. 431.  
Dolichianus b. of jerusalem. pa. 86.  
Domitian was Emperor after Titus, he was cruel & enemy to God. pa. 46. he feared the coming of Christ as Herode did. he reigned 15. years. pa. 47.  
Domninus was burned for the faith. pag. 164.  
Domnus an Apostata. pag. 103.  
Domnus bishop of Antioch. pag. 141.  
Domnus b. of Caesarea in Palaestina. pag. 131.  
Dorotheus minister of Antioch, afterwards b. of Tyrus. pa. 142. his life. pa. 514.  
Dorotheus a page of the Emperor Diocletian. pa. 145. after torment he was hanged for the faith. pa. 147. 148.  
Dorotheus an Arian b. of Antioch. pa. 339. 342.  
Dositheus an heretic. pa. 70.   

E.  
EAster & the controversy about that feast. pa. 92. 93. 94. 222. 223. 227. 270. 353. 354. 355. 356. 379.  
Ebionits' and their heresy, saying that faith only did not justify. pa. 51. 105.  
Ecebolius a sophist was a turn coat. pag. 295▪ 306.  
Eleazar the son of Annanus the high priest. pa. 14.  
Eleusius Bishop of Cyzicum being compelled to Arianisme lamenteth his state pag. 320.  
Eleutherius b. of Rome, pag. 62. 75. 83.  
Ellas a christian was burned for the faith, pag. 168.  
Elias the Prophet was persecuted, pag. 519. his life, pag. 523.  
Eliezer the Prophet and his life. pag. 523.  
Elissaeus the prophet and his life. pag. 524.  
Elpistus a godly minister. pag. 71.  
Empedocles the philosopher's opinion. pag. 242.  
Encratits, their heresy and the first author thereof. pag. 73.  
Ennathas a christian virgin was burned for the faith. pag. 167.  
Ephorus an historiographer. pag. 501.  
Ephrem the 13. b. of jerusalem. pag. 59  
Epimachus was burned for the faith. pag. 116.  
Epiphanius an heathen Sophist. pag. 294.  
Epiphanius b. of Cyprus. pag. 368. 370. 371.  
Eruli an heathen nation received the faith. pag. 479.  
Esay prophesied of Christ. pag. 7. 8. his martyrdom. pag. 519. his life. pag. 525.  
Esdras. pag. 501.  
Essaeans. pag. 70.  
Euagrius a monk. pag. 301. 330. 331. 332. he refused a bishopric. pa. 332.  
Euagrius a godly bishop of Constantinople. pag. 326.  
Euagrius Scholasticus and his history. page. 405. etc.  
Euarestus b. of Rome. pag. 54. 83.  
Eubulus was beheaded for the faith. pag. 171.  
Euclides is highly esteemed of heretics. pag. 95.  
Eudocia a learned Empress. pag. 383.  
Eudoxius b. of Germanicia. pag. 262. 280.  
Eugenius a robel was beheaded. pa. 359.  
Eumenes b. of Alexandria. pag. 59  
Eunomius the heretic. pag. 279. 320. 321. 325. 326. 358.  
Eunomi●utychiani and their heresy. pag. 358.  
Eunomotheophronianis & their heresy pag. 358.  
Euodius b. of Antioch. pag. 47.  
Euphronius an Arian b. of Antioch. pag. 244.  
Eusebius bishop of Caesarea in palaestina, where he began his history. pag. 1. 2. he dedicated his tenth book unto Paulinus. pag. 184. his death. pag. 255. he was no Arian. pag. 265. 266. 267.  
Eusebius b. of Laodicea. pag. 130. 142. 143.  
Eusebius bishop of Nicomedia was an Arian heretic. pag. 217. 223. 233. he recanted. pag. 236. he fell again to his heresy. pag. 243. 245 he was made bishop of Constantinople. pag. 256.  
Eusebius Emisenus. pag. 256.  
Eusebius b. of Vercellae. pag. 279. 300.  
Eusebius Scholasticus, the Disciple of Troilus the sophist was an historiographer. pag. 305. 502.  
Eusebius b. of Dorilaeum. pag. 417. 428.  
Eustathius b. of Antioch was deposed for heresy. pag. 244.  
Eustathius bishop of Sebastia and his errors. pag. 292.  
Eustathius Epiphanensis an historiographer. pag 502.  
Eutyches the heretic, and his opinion. pag. 416. 417.  
Eutychianus b. of Rome. pag. 142.  
Eutychianus a monk. pa. 235.  
Eutychius an heretic. pag. 358.  
Euzoius an Arian recanteth. pag. 245.  
Exoucoutiol and their heresy. pag. 293.  
Ezechiel the prophet and his life. pag. 528.   

F.  
FAbianus b. of Rome was martyred. pag. 111. 114.  
Fabius b. of Antioch. pag. 114.  
Fadus lieutenant of judaea. pag. 26.  
Famine under Claudius. pag 23. 26.  
Famine among the jews in jerusalem. pag. 38. 39 40.  
Famine among the jews under Adrian. pag. 59  
Famine in Alexandria. pag. 135.  
Famine at Pyruchium. pag. 142.  
Famine caused by Maxentius. pag. 154.  
Famine in the time of Maximinus. pag. 177. 178.  
Famine in the time of julian. pag. 312.  
Famine in Phrygia. pag. 327.  
Fasting in Egypt and Alexandria. pag. 30.  
Fasting prescribed by Montanus. pag. 89.  
Fasting before Easter. pag. 92. 93. 273. 355. 399.  
Fasting after Whitsuntide. pag. 274.  
Fasting of Monks. pag. 329.  
Fasting every Saturday. pag. 356.  
Fasting wendsdayes and Fridays. 388.  
Faustus a minister was martyred. pag. 153.  
Felix lieutenant of judaea. pag. 31.  
Felix b. of Rome. pag. 141. 142.  
Felix the second of that name was b. of Rome, and an Arian. pag. 284.  
Festus lieutenant of judaea. pag. 32.  
Firmilianus b. of Caesarea in Cappadocia. pag. 110. 1●1.  
Firmilianus a tyrant and a persecutor, was himself beheaded in the end. pag. 171.  
Flavia Domicilla a noble woman was banished for the faith. pag. 47.  
Flavianus B. of Constantinople was murdered by heretics. pag. 426.  
Florinus an heretic. pag. 86. 90. 91.  
Florus a cruel Lieutenant of judaea. pag. 35.  
Frumentius a Bishop converted the middle Indians. pag. 240.   

G.  
GAd the Prophet and his life. pag. 521.  
Gainas the rebel and his end. pag. 364. 365.  
Gaius B. of Rome. pag. 35. 51. 53. 108. 142.  
Galba was Emperor a short while. pa. 37. 469  
Galen the physician is worshipped of heretics. pag. 95.  
Galienus was Emperor after Valerianus and restored peace, he reigned fifteen years. pag. 131. 139.  
Galilaeans and their heresy. pag. 70.  
Gallus was Emperor after Decius. pag. 121. his end. pag. 469.  
Gallus the brother of julian the Apostata rebelled and was beheaded. pag. 278.  
Galma B. of Amastris. pag. 71.  
Georgius the Arian B. of Alexandria and his miserable end. pag. 298.  
Germanicus for his faith was torn in pieces of wild beasts. pag. 64.  
Germanion B. of jerusalem. pag. 102.  
Germanus was beheaded for the faith. pag. 167  
Gitton a village in Samaria where Simon Magus was borne. pag. 26. 27.  
Gnostici were heretics. pag. 60.  
God diversly plagued the old world. pag. 5.  
Golauduch a woman was martyred. pag. 510.  
Gomarius a rebel is sawed a sunder. pag. 320.  
Gomorrha was overthrown with fire and brimstone. pag. 4.  
Gordianus was Emperor after Maximinus and reigned 6 years. pag. 111. 112. his end. pag. 496.  
Gordius B. of jerusalem. page 102.  
Gorgonius a page of the Emperor Diocletian after tormet was hanged for the faith. pa. 145. 148.  
Gorthaeus an heretic. pag. 70.  
The Gospel after Mark. pag. 28. 57 84. 104 110.  
The Gospel after Matthew was written in Hebrew. pag. 49. 57 84. 85. 109.  
The Gospel after john. pag. 49. 50. 84. 104. 110.  
The Gospel after Luke. pag. 37. 49. 50. 84. 110.  
Gospels were published by heretics. pag. 50. 51. 103.  
The Gotths received the Christian faith. page 338. 339.  
Gratianus was made Emperor. pag. 322. his death. 347.  
Gregorius Neocaesariensis the disciple of Origen pag. 111. 131. 335.  
Gregorius B. of Alexandria and the stir about him. pag. 258.  
Gregory Nazianzen was of great fame. pa. 322. 334. 335. 343.  
Gregory the brother of Basil was B. of Nissa. pa. 335. 345.  
Gregory B. of Antioch. pag. 493.   

H.  
HAnani the Prophet and his life. pag. 523.  
Helcesaitae were heretics and their opinion pag. 113.  
Helen Queen of the Osroemians distributed corn in time of famine. pag. 26.  
Helen the mother of Constantinus Magnus fo●d the Cross at jerusalem. pag. 237. 238.  
Helena a witch the yoke mate of Simon Magus. pag. 27.  
Hemerobaptists and their heresy. pag. 70.  
Heraclides a Martyr. pag. 97.  
Heraclitus written commentaries upon Paul. pa. 94.  
Heretics corrupt the works of ancient writers. pag. 71.  
Heresies. read in the chronography the catalogue of all the heresies within the first six hundred years after Christ.  
Heraclas B. of Alexandria. pag. 97. 105. 110.  
Hermes wrote a book entitled Pastor which was read in the Church. pag. 36. 84.  
Hermogenes an Arian captain is cruelly put to death. pag. 259.  
Hermon B. of jerusalem. pag. 144.  
Hermophilus an heretic translated the Scriptures. pag. 95.  
Herode was king of the jews when Christ was borne. pag. 9 10.  
Herode Antipater. pag. 9  
Herode Ascalonites. pag. 9  
Herode shut up under his seal the holy rob of the highpriest. pag. 10.  
Herode burned the genealogies of the jews to make himself a Gentleman. pag. 11.  
Herode commanded the infants to be slain. pag. 12.  
Herode is tormented, he seeketh to dispatch himself and dieth miserably. pag. 12. 13.  
Herode caused the chief of the jews to be clapped in prison, and to be slain at his departure, that the jews might lament his death. pa. 13.  
Herode the Tetrarch was banished into Vienna together with his harlot Herodias. pag. 14. 21.  
Herode Agrippa is by Caius Caligula made king of the jews. pa. 21. he imprisoneth Peter the Apostle and dyer's miserably. pa. 23. 24. 25.  
Herodian an historiographer. pa 502.  
Herodias the harlot of Herode the Tetrarch. pa. 14.  
Heron was beheaded for the faith. pa. 98.  
Heros b. of Antioch after Ignatius. pa. 55.  
Hesychius Bishop of Egypt was martyred. pag. 153.  
Hilarius b. of Poetiers. pa. 304.  
Hippolytus and his works. pa. 108.  
Honorichus the Arian king of the Vandals persecuted the christians. pa. 476.  
Honorius is created Emperor. pa. 359.  
Hormisda king of Persia. pa. 50●.  
Hulda a prophetess and her life. pa. 527.  
Hyginus was bishop of Rome 4. years. pa. 62. 83.  
Hymenaeus b. of jerusalem▪ pa. 131.  
Hypatia a learned woman was of spite cruelly executed. pa. 384.  
Hyrcanus' an high priest of the jews was taken captive of the Persians. pa. 9 10.   

I.  
Jacob saw God face to face. pa. 4. he prophesied of Christ. pa. 9  
james the Apostle called the brother of the Lord was the first b. of jerusalem, and brained with a club. pa. 19 the order of his martyrdom is to be seen. pa. 32. 33. 34. 37. 519.  
james the brother of john was beheaded by Herode Agrippa. pa. 19 23. 37. 519. his life. pa. 532.  
Iberians received the faith. pa. 241. 242.  
Idithum the prophet and his life. pa. 522.  
jehaziel the prophet and his life. pa. 523.  
jehu the prophet and his life. pa. 523.  
jeremy the prophet and his life. pa. 526.  
jerusalem had 15. bishops from the Apostles unto the 18. year of Adrian. pa. 59  
jerusalem was won very oft. pa. 44.  
jerusalem was called Aelia. pa. 59 60.  
jesus is a word of great mystery. pa. 6.  
jesus the Christ of God, as josephus witnesseth. pa. 15.  
jesus was the son of God by the testimony of Agbarus king of Edessa. pa. 17.  
jesus should have been canonised by the consent of Tiberius in the number of the Roman gods but the senate would not. pa. 20.  
jesus the son of Dannaeus was an high priest of the jews. pa. 34.  
jesus the son of Ananias cried woe woe in jerusalem. pa. 42.  
the jews became tributaries unto the Romans. pa. 10.  
the jews were plagued by Sejanus. pa. 22.  
the jews were vexed by Pilate. pa. 22.  
the jews were banished Rome by Claudius pa. 31.  
the jews to the number of 30000. were slain upon Easter day. pa. 31. 38.  
the jews were vexed under Nero. pa. 31.  
the jews were slain under Florus. pa. 35.  
the jews were besieged in jerusalem. pa. 37. their famine, slaughter, and great misery. pa. 38. 39 40.  
the jews were searched and ripped to see whether they had hid meat, or eaten gold. pa. 39 44.  
the jews were torn of wild beasts, sold and led captive. pa. 41.  
the jews were plagued under trajan. pa. 58.  
the jews which perished, and their infinite number during all the wars. pa. 42. 43.  
the jews were destroyed under Adrian. pa. 59  
the jews razed certain places out of the Bible. pa. 69.  
the jews rebelled in Diocaesarea, and were all destroyed. pa. 278.  
the jews were utterly foiled with terrible signs from above in the time of julian. pag. 310. 311.  
the jews were banished Alexandria. pag. 382. 383.  
the jews crucified a boy and were punished for it. pa. 384. 385.  
the jews in Creta were deceived by a devil. pa. 398. 399.  
Ignatius b. of Antioch was torn in pieces of wild beasts at Rome. pa. 47. 54. 55.  
the Images of Simon Magus & Helena the witch. pa. 27.  
the Image of Christ. pa. 132.  
the Images of the Apostles. pa. 132.  
the Indians receive the faith. pa. 240.  
Ingenuus a confessor. pa. 116.  
Innocentius b. of Rome. pa. 381.  
joath the Prophet and his life. pa. 522.  
joel the Prophet and his life. pa. 526.  
john Baptist was beheaded of Herode the Tetrarch. pa. 14. 15. his life. pa. 531.  
john the Apostle preached in Asia, and died at Ephesus. pag. 36. 53. 93. he was banished into the Isle Patmos in the time of Domitian. page 46. He came from exile in the time of Nerua pag. 47. He converted a thief. pag. 48. 49. His Gospel and Epistles. pag. 49. 50. He detested the presence of Cerinthus the heretic. pa. 64 He raised one from death to life. page 90. His life. pag. 532.  
john the elder and his tomb. pag. 56. 57  
john the 7 B. of jerusalem. pag. 59  
john a blind man of singular memory and rare gifts in preaching. pag. 173.  
john Chrysostom B. of Constantinople. pa. 361 362. 363. 371. 375. 376.  
john a rebel and his execution. pag. 390.  
jonas the prophet and his life. pag. 526.  
joseph the carpenter is both the son of Heli & the son of jacob. pag. 10. 11.  
joseph the 14 B. of jerusalem. pag. 59  
josephus a jew wrote of judas gaulonits. page 9 Of the miserable end of Herode. pa. 12. He giveth a testimony of john Baptist & of Christ page 14. Of the sedition between jews and Grecians at Alexandria. pag. 21. Of the cruelty of Pilate. page 22. Of the miserable end of Herode Agrigppa. page 23. The calamity of the jews. page. 31. 32. 35. That jerusalem was plagued for the death of james. p. 34. The destruction of jerusalem and misery of the jews. pag. 38. 39 40. His opinion of the wicked jews. pag. 39 Of the signs foreshowing the destruction. pag. 41. 42. His works are to be seen. pag. 44. 45.  
josua saw Christ. pag. 4.  
jovianus was proclaimed Emperor page 312. His death. pag. 317.  
Irenaeus B. of Lions is alleged. page 27. 46. 48. 51. 52. 55. 62. 63. 69. 72. 83. 90. 91. He was a Chiliast. pag. 57 He is commended. page 82. His works. page 84. 94. In his youth he saw Polycarpus. page 91. He reprehended Victor B. of Rome. pag. 93.  
Irenaeus Gramaticus wrote an Attic Dictionary. pag. 301.  
Irene the daughter of Spiridion. pag. 234.  
Ischyras forged unto himself letters of orders▪ pag. 247.  
Ischyrion for the faith was beaten to death with a cudgel. pag. 117.  
Isdigerdes king of Persia. pag. 380. 385. 422.  
Isidorus was burned for the faith. pag. 116.  
Isidorus a peleusian. pag. 420.  
Ishmael the highpriest of the jews was deposed. pag. 14.  
judas Gaulonites an heretic▪ pag. 9  
judas a Galilaean. pag. 9  
judas the brother of Christ. pag. 47.  
Jude and his Epistle. pag. 34. 50.  
Jude the 15 B. of jerusalem. pag. 59  
Jude a learned writer and his books. pag. 101.  
judges ruled Israel. pag. 9  
julianus B. of Alexandria. pag. 85.  
julianus B. of jerusalem. pag. 86.  
julianus was burned for the faith. pag. 116. 171.  
julian is made Caesar. pag. 278. He is proclaimed  
Emperor. pag. 295. He fell into Apostasy. page 297. His miserable end. pag. 311. His physiognomy. pag. 313.  
julius B. of Rome. pag. 258. 259. 268. 269.  
jupiter Philius an Idol. pag. 175.  
justinus martyr flourished a little after the Apostles He is alleged. pag. 26. 27. 51. 61. 62. 63. 68 What moved him to become a Christian. pa. 61. His martyrdom pa. 67. 68 His works. pa. 69.  
justinus the Emperor. pag. 471.  
justinus the second Emperor of that name pag. 490. His end▪ pag. 496.  
justinianus the Emperor. page 474. His herosie and death. pag. 488. 489.  
justus the 4 B. of jerusalem. pag. 54. 59  
justus B. of Alexandria. pag. 59  
Iwenalis' B. of jerusalem. pag. 396.   

L.  
Lo B. of Rome. pag. 426.  
Leo the Emperor. pag. 433. His death. 438.  
Leonides the Father of Origen was beheaded for the faith. pa. 96.  
Leontius an Arian B. of Antioch. page. 273.  
Levi the twelf● B. of jerusalem. pag. 59  
Libanius the Sophist. pa. 295. 309. His inconstancy & confutation of him. pa. 312. 313. 314. 315.  
Liberius B. of Rome. pag. 278. 324.  
Licinius the emperors reign, cruelty and end. pag. 153. 216.  
Linus was B. of Rome twelve years. pa. 36. 37. 46. 47. 83.  
Longinus a rebel was beheaded. pag. 465.  
Lucas a captain of the jews. pag. 58.  
Lucianus minister of Antioch was martyred. pa. 153.  
Lucianus wrote an apology and was martyred▪ pag. 176.  
Lucifor a godly B. of Caralitanum. pag. 300.  
Luciferian heresy of Lucifer the B. which fell through impatientie. pag. 304. 343.  
Lucius a Martyr. pa. 69.  
Lucius B. of Rome. pag. 125.  
Lucius a godly B. of Adrianopolis was imprisoned and choked up with stinch▪ pag. 273.  
Luke the Evangelist wrote a Gospel and the acts. pa. 37. He is said to have translated the Epistle unto the Hebrewes from Hebrew into Greek, his life. pa. 533.  
Lupus Presidente of Egypt plagued the jews. pa. 58.  
Lycus an heretic. pa. 86.  
Lysanias the tetrarch and the son of Herode. pa. 13. 14.   

M.  
MAcar was burned for the faith. pa. 116.  
Macarius b. of jerusalem. pa. 235.  
Macarius a Monk. pa. 330. 331.  
Macedonius an Arian b. of Constantinople. pa. 258. 260. 261. 273. 285. he was deposed and so raised a sect after his name. pa. 293.  
Macedonian heresy. pa. 305.  
Macedonius b. of Mopsuestia. pa. 262.  
Macedonius the Martyr was broiled to death. pa. 307.  
Machaerous the prison where john the baptist was beheaded. pa. 15.  
Macrinus was Emperor after Caracalla. page. 108. his end. pa. 469.  
Magnentius a tyrant dieth miserably▪ pa. 272. 278.  
Malachias the Prophet and his life. pa. 530.  
Malchion confuted Samosatenus heresy. page. 139.  
Malchus a Christian was torn in pieces of wild beasts. pa. 131.  
Mamaea a Godly Empress the mother of Alexander the Emperor sent for Origen. pa. 108.  
Mambre the oak grove where Christ talked with Abraham. pa. 3.  
Mancha the heretic whereof the Manichees are called and his heresy. pa. 142. 242. his miserable end. pa. 245.  
Manichaeus, look Manes.  
Marathonius' an old heretic. pa. 293.  
Marcelia a woman was burned for the faith. pa. 98. 99  
Martianus an heretic. pa. 103.  
Martion an heretic. pa. 62. 70. 74. 86.  
Marcellinus b. of Rome. pa. 142.  
Marcellus b. of Aneyra in Galatia fell to the heresy of Samosatenus. pa. 251. 264.  
Marcus Turbo overthrew the jews in battle. pag. 58.  
Marcus Aurelius Verus, look Verus the Emperor. pag. 53.  
Marcus Aurelius had rain through the prayers of the Christians. He favoured the Christians. His Epistles are extant. pag. 82.  
Marcus b. of Arethusa and his learned Creed. pag. 275.  
the Marriage of Paul. pa. 52.  
the Marriage of Peter. pa. 52.  
the Marriage of Philip. pa. 52. 53.  
the Marriage of Cheremon b. of Nilus. pag. 117.  
the Marriage of Demetrianus b. of Antioch. pag. 141.  
the Marriage of priests allowed of. pag. 234. 255.  
the Marriage of Spiridion b. of Cyprus. pag. 234.  
the Marriage of priests detested of an heretic. pa. 292.  
the Marriage of Ammon the Monk. pa. 329.  
Maria the daughter of Eleazar killed her own son to eat in the famine at jerusalem. pa. 40.  
Marinus a soldier was beheaded for the faith. pa. 131.  
Maris bishop of Chalcedon an Arian. page 223. 246.  
Mark the Evangelist upon what occasion he wrote his Gospel. p. 28. he was the first that preached Christ unto the Egyptians. pa. 28. the first b. of Alexandria. pa. 35. his martyrdom. pa. 519 his life. pa. 533.  
Mark of the Gentiles the first b. of jerusalem. pa. 60. 85.  
Mark an heretic whom Irenaeus confuteth. pag. 62.  
Mark bishop of Alexandria after Eumenes. pa. 62.  
Martianus the Emperor. pag. 425. his end. pa. 433.  
Martyrs who properly may so be called. page. 81.  
Martyrs and Martyrdoms, look persecution.  
Maruthas b. of Mesopotamia preached unto the Persians. pa. 380.  
Masbothaei were heretics pa. 70.  
Matthew and Luke the Evangelists are thought to disagree. pa. 10.  
Matthan begat jacob the father of joseph. pa. 10 11.  
Mathias one of the 70 Disciples was chosen in the room of ludad the traitor. pag. 15. 19 his life. pa. 533.  
Mathias the 8b. of jerusalem. pa. 59  
Maturus was beheaded for the faith. page 76. 78.  
Mauricius the Emperor. pag. 500 501.  
Maxentius the tyrant and his impiety. pa. 154. his miserable end. pa. 179. 215. 216. 469.  
Maximilla the prophetess of Montanus hanged herself. pa. 86. 88 89.  
Maximinus the 7 b. of Antioch. pa. 72.  
Maximinus' succeeded Alexander in the Empire and persecuted the Church of God, but continued no longer than three years pag. 11. His end. 469.  
Maximinus the tyrant and his impiety. page 153. 154. 155. 156. His miserable end. pa. 182. 215  
Maximus wrote learned books. pag. 94.  
Maximus was beheaded for the faith. pag. 131.  
Maximus B. of Antioch. pag. 139.  
Maximus B. of jerusalem. pag. 271.  
Maximus a tyrant is executed. pag. 347. 348.  
Maxis a wicked tribune and a persecutor. pag. 167.  
Mazabanes B. of jerusalem. pag. 114.  
Melchi begat heli the father of joseph. pag. 10. 11.  
Melchisedech a figure of Christ. pag. 7.  
Meletius B. of Pontus. pag. 144.  
Meletius of whom the Meletians are called and their heresy. pag. 219. 220. 227. 228.  
Meliton b. of Sardis wrote an apology of the Christian faith unto Verus the Emperor. pa. 63. 70. His works. pag. 72. 73. 93.  
Meltiades B. of Rome. pag. 204.  
Menander a Sorcerer and his opinions. pa. 50. 51. 70.  
Menas Patriarch of Constantinople. pag. 486.  
Menedemus was burned for the faith. pag. 326.  
Mercuria a woman was beheaded for the faith. pag. 116.  
Meruzanes B. of Armenia. pag. 120.  
Metras after torment was stoned to death for the faith. pag. 115  
Metrodorus a Christian was burned to ashes. pa. 67.  
Micheas the prophet and his life. pag. 524.  
Miltiades an heretic. page. 87.  
Miltiades a learned writer wrote an apology. pag. 88 89.  
Mithra an heathen God. pag. 298. 34●.  
Modestus a learned writer. pag. 70. 72.  
Montanus the heretic. pag. 73. 81. 86. 87. He hanged himself. pa. 88 89. 90. 282.  
Moses testifieth of Christ. pa. 3. 4. He conceived a mystery in the word jesus. pag. 6.  
Moses a minister of Rome was martyred. page. 119.  
Musanus a learned writer. pag. 70. his works. pag. 73.   

N.  
NAamanes a Saracen. pag. 503.  
Narcissus B. of jerusalem. page 85. his miracles. pag. 101. 102.  
Narcissus b. of Neronias was an Arian. pag. 273.  
Natalius an heretical b. repent himself and became a confessor. pag. 95.  
Nathan the Prophet and his life. pag. 521.  
Naum the prophet and his life. pag. 528.  
Nectarius a noble man was chosen b. of Constantinople. pag. 344. 346.  
Nemesion a martyr, pag. 116.  
Nepos b. of Egypt was a Chiliaste and confuted by Dionysius b. of Alexandria. pag. 136.  
Nepotianus Constantius a tyrant and his end pag. 272.  
Nero was Emperor after Claudius. page 31. his cruelty. pag. 35. he reigned 13 years. pag. 37. his end. pag. 469.  
Nerua was Emperor of Rome after Domitian. pag. 47.  
Nestorius' b. of Constantinople and his heresy. page. 393. 394. 395. 396. 412. 413. 414. 415. 416.  
Nicôcles the Laconian sophist. pag. 295.  
Nicolas of whom the Nicolaites are called. pa. 52.  
Nicomas b. of jeonium. pag 139.  
Nicostratus an historiographer. pag. 502.  
Nilus' b. of Egypt was burned. pag. 153. 172.  
Novatus a priest of Rome and his heresy. page 117. 118. 119. 335. 336. 391.  
Novatian heresy. pag. 233. 391.   

O.  
ODed the prophet and his life. pa. 522.  
Onesimus b. of Ephesus. pag. 55. 73.  
O●estes' lieutenant of Alexandria contended with cyril and was wounded of the Monks pag. 383.  
Origen and his zeal being a child. pag. 96. 97. he was made a Catechiser. pag. 97. he was the disciple of Clemens. pag. 100 he gelded himself. pa. 101. he went to Rome. pa. 104. he studied Hebrew and gathered together the translations of the old Testament. pag. 105. he went to Arabia. pa. 107. he went to Antioch. pa. 108. his works pa. 109. 111. 112. 113. his life out of Suidas. pag. 121. his lamentation. pa. 122. 123. An apology for Origen. pa. 370.  
Osius b. of Corduba in Spain. pa. 220. 235. 265 277.  
Osee the Prophet and his life. pag. 524.  
Otho was Emperor a short while. pa. 37. his end. pa. 469.   

P.  
PAchymus ●. of Egypt and a martyr. pa. 153.  
Palladius a monk. pag. 332.  
Palladius a swift post. pag. 387.  
Palmas b. of Pontus. pa. 92.  
Pambo a Monk. pa. 330.  
Pamphilus' Martyr. pa. 144. 153. 164. 165. 168. 169.  
Pantaenus was a Catechiser in the school of Alexandria, and the Master of Clemens Alexandrinus. pag. 85.  
Paphnutius b. of Thebais. pag. 223. 233. 234.  
Papias b. of Hierapolis. pag. 28. 54. his works. pag. 56. he was an heretic. pag. 57  
Papylus a Martyr. pag. 67.  
Patermythius was burned for the saith. pag. 172  
Patropassians and their heresy. pa. 264. 323.  
Patrophilus b. of Scythopolis. pag. 256.  
Paulinus b. of Trivere in France. pag. 279.  
Paulinus b. of Tyrus. pag. 184. 185.  
Paul was called from heaven to be an Apostle. pag. 20. he was martyred at Rome under Nero pa. 32. 35. 36. 519. his Epistles. pag. 36. he was married. pa. 52. his life. pa. 533.  
Paulus Samosatenus and his heresy. pa. 94. 139. 140. 141. 263. 323.  
Paulus a notable man was beheaded for the faith. pa. 166.  
Paulus a godly b. of Constantinople. pa. 255. he was stisted in Cappadocia. pag. 272. his corpse was carried to Constantinople. pa. 345.  
Pausis an Egyptian was beheaded for the faith. pa. 160.  
Peleus' b. of Egypt was burned. pa. 153. 172.  
Perjury is punished. pa. 102.  
Persecution. pa. 23. 32. 33. 35. 46. 47▪ 53. 63. 64. 65. 66. 67. 68 69. 72. 73. 75. 76. 77. 78. 79. 80 81. 96. 97. 98. 99 101. 111. 114. 115. 116. 117. 128. 129. 130. 131. 146. 147. 148. 149. 150. 151. 152. 153. 159. 160. 161. 162. 163. 164. 165. 166. 167. 168. 169. 170. 171. 172. 173. 175. 176. 273. 274. 284. 285. 298. 305. 306. 307. 310. 319. 320. 322. 326. 327. 328. 329. 332. 333. 386. 476. 493. 519.  
Persia received the faith. pa. 38.  
Pertinax the Emperor and his end. pa. 469.  
Peter the Apostle was imprisoned by Herode Agrippa and delivered by an Angel. pag. 23. he met Simon Magus at Rome in the time of Claudius. pag. 27. he was crucified at Rome about his later time after he had preached in other countries. pa. 35. 36. 519. his works. pa. 36. he was married and his wife martyred. pag. 52.  
Peter b. of Alexandria was beheaded. page. 144. 153. 176.  
Peter the Emperor Diocletians page after sundry torments was broiled to death. pa. 148.  
Peter the successor of Athanasius in the see of Alexandria. pa. 328. 340.  
Petirus a monk. pa. 330.  
Petrus Apselamus was burned for the faith. pag. 168.  
Peucetius a persecutinge Magistrate is executed. pa. 183.  
Pharisees and their heresy. pag. 70.  
Phileas b. of Thmuis was beheaded. pag. 150.  
Philetus b. of Antioch. pa. 108.  
Philip the tetrarch. pa. 13. 14.  
Philip one of the seven Deacons preached in Samaria, baptized Simon Magus & the Eunuch. pa. 19 20.  
Philip the Apostle rested at Hierapolis. pa. 53. 93 his martyrdom. pag. 519. his life. pa. 532.  
Philip the 9 b. of jerusalem. pa. 59  
Philip b. of Gortyna wrote against Martion. pa. 71. 72.  
Philip was Emperor after Gordianus & a Christian. pa. 112. his end. pa. 469.  
Philip a Priest of Sida wrote a book to the confutation of julian the Apostata & entitled it the Christian history. pa. 392.  
Philo judaeus a man of great fame was sent in Embassy from the jews of Alexandria unto the Emperor Caligula. pa. 21. he is alleged. pa. 22. 28. 29. he talked with Peter the Apostle at Rome. pa. 28. his works. pa. 30. 31.  
Philoromus governor of Alexandria was beheaded for the faith. pa. 150.  
Philosophy is studied and commended pag. 105 106. 107. 308. 309.  
Philumena an heretic the Prophetess & yoke mate of Apelles. pa. 86.  
Photinus b. of Sirmium and his heresy pag. 262. 264. 274. 275. 277. 323.  
Pictures of Simon Magus and Helena the witch pag. 27.  
Pierius a minister of Alexandria. pag. 144.  
Pilate was made Precedent of judaea the 12 year of Tiberius. pag. 13. he certified Tiberius that our Saviour was risen from the dead. pag. 20. he plagued the jews. pag. 22. he slew himself. pa. 22. 23.  
Pinytus b. of Creta. pag. 70.  
Pinytus b. of the people G●o sij. pa. 71.  
Pionius was burned for the faith. pag. 67.  
Pior a Monk. pag. 329.  
Pius was b. of Rome 15 years. pag. 62. 83.  
Placitus b. of Antioch. pa. 256.  
a Plague in Alexandria. pa. 134. 135.  
a Plague throughout the world. pa. 182.  
a Plague in the time of Maximinus. pa. 178.  
Plinius Secundus a Lieutenant was sorry that the Christians were persecuted & wrote thereof unto trajan. pag. 54.  
Plutarch a Martyr. pa. 97. 98.  
Pneumatomachoi and their heresy. pa. 293.  
Polybius b. of Tralleis. pa. 55.  
Polybius an historiographer. pa. 501.  
Polycarpus b. of Smyrna wrote an Epistle unto the Philippians. page. 54. 55. 64. 93. he was at Rome with Anicetus. pa. 63. he met Martion in the face. pag. 64. his martyrdom. pag. 64. 65. 66. 67.  
Polycrates b. of Ephesus wrote unto Victor b. of Rome. pa. 53. 92. 93.  
Pompey besieged jerusalem and sent Aristobulus captive to Rome. pa. 9  
Pontianus b. of Rome. pa. 108.  
Ponticus a young man of 15. year old was martyred. pa. 80.  
Pontinus an heretic. pag. 86.  
Pontius a learned man. pa. 103.  
Porphyrius an Atheist wrote against the Christians and disputed with Origen. pag. 106. 229.  
Porphyrius the servant of Pamphilus martyr was burned for the faith. pa. 170.  
Potamiaena a virgin was burned for the faith. p. 98. 99  
Pothinus b. of Lions is tormented, put in prison and their dieth. pa. 78.  
Primus was b. of Alexandria 12 years. pag. 58. 59  
Primus b. of Corinth. pag. 70.  
Priscilla the Prophetess of Montanus. pa. 86. 89. 90.  
Priscus a Christian was torn in pieces of wild beasts. pa. 131.  
Priscus Rhetor an historiographer. pa. 502.  
Probus was Emperor after Aurelianus▪ pa. 141.  
Proclus a Cataphrygian heretic. page. 35. 53. 108.  
Procopius was beheaded for the faith. pag. 159.  
Procopius a tyrant dieth miserably. pag. 320.  
Procopius Rhetor an historiographer. pag. 502.  
Promus was beheaded for the faith. pag. 168.  
the Prophets saw God with the cleansed eye of the mind. pag. 3.  
Prophecy was in the Church after Christ. page. 69. 82. 83. 88 89.  
Proterius the godly b. of Alexandria was cruelly slain. pa. 433.  
Protogenes a godly b. of Sardice. pag. 265.  
Psathyriani and their opinion. pag. 357.  
Ptolomaeus a Martyr. pag. 68 69.  
Ptolomaeus a confessor. pag. 116.  
Publius b. of Athens and a Martyr. pag. 71.  
Publius b. of jerusalem. pag. 85.   

Q.  
Quadratus had the gift of Prophecy. pag. 55. he wrote an apology of the Christian faith unto Adrian. pag. 58. 59 88 89.  
Quadratus b. of Athens. pa. 71.  
Quinta a woman after torment is stoned to death. pag. 115.  
Quintus fell in persecution. pag. 64.   

R.  
REpentance of a thief. pag. 49.  
Rhais a woman was burned for the faith. pag. 98.  
Rhodion the disciple of Tatianus, a learned writer. pag. 86.  
Rome is called Babylon. pag. 28.  
Romanus had his tongue pulled out afterwards stifled to death. pag. 159. 160.  
Romulus' Subdeacon of Diospolis was beheaded for the faith. pag. 160.  
Rufus a Disciple. pa. 55.  
Ruffus' a Lieutenant of judaea destroyed the jews in jerusalem. pag. 59  
Rugas a rebel was slain with a thunderbolt. pa. 400.   

S.  
SAbellius heresy. pag. 126. 264.  
Sabinus a Precedent of Maximinus the persecutor. pag. 174.  
Sabinus a Macedonian heretic. pag. 224. 229. 260.  
Saducees and their heresy. pa. 70. read the Chro.  
Sagaris a martyr. pag. 72. 93.  
Salome the sister of Herode. pag. 13.  
Samaritans & their heresy. pa. 70. read the Chro.  
Samosatenus the heretic, look Paulus Samosatenus.  
Samuel the Prophet and his life. pag. 521.  
Sanctus Deacon of Vienna was beheaded. pag. 76. 77. 78.  
Saracens received the Christian faith. pag. 339.  
Saturnilians were heretics. pag. 70.  
Saturninus of Antioch an heretic. pag. 60. 74.  
slanders raised upon the godly. pag. 60. 69. 76 77. 102. 116. 176. 177. 246. 247. 248. 250. 26● 272. 369. 504. 505.  
Scriptures, look Canonical Scripture.  
Secundus b. of Ptolomais an Arian. pa. 224. 227.  
Sedition in Alexandria. pa. 135.  
Sejanus vexed the jews. pa. 22.  
Seleucus was beheaded for the faith. pa. 170.  
Semeia the prophet and his life. pa. 5●2.  
Sennecas the tenth bishop of jerusalem. pag. 59  
Septuagints translation of the old Testament. pa. 84. 105.  
Serapion b. of Antioch & his work. pa. 90. 103.  
Serapion was thrown from an high & his neck broken. pag. 115.  
Serapion an old man received the eucharist of a boy. pa. 119▪  
Serapion Deacon of Constantinople. pag. 362.  
Serapis an Heathen God. pag. 238. 349. 350.  
Serenius Granianus a noble man wrote unto the Emperor in the behalf of the Christians. p. 61  
Serenius was burned for the faith. pa. 98.  
Serenus was beheaded for the faith. pag. 98.  
Seven Deacons. pag. 19  
Seventy disciples. pa. 15. 19 517. 533. 534. etc.  
Severus the heretic of whom Severiani. pa. 74  
Severus was Emperor after Pertinax. pag. 94. he persecuted the church. pa. 96. he reigned 18. years. pa. 101.  
Severus the heretical b. of Antioch had his tongue pulled out. pa. 472.  
Silvanus' b. of Emisa was torn of wild beasts. 153. 176.  
Silvanus' b. of Gaza was beheaded. pa. 153.  
Silvanus' a tyrant is executed. pag. 278.  
Simeon Cleopas was b. of jerusalem after james. pa. 45. 47. He was crucified being a hundred and twenty years old. pag. 53. 70.  
Simeon dwelled in a pillar. p. 419. 420. 436. 511  
Simon the son of Camithus was an highpriest. p. 14  
Simon Magus was baptised of Philip. pag. 19 he came to Rome & was there taken for a God. pa. 26. 27. read more of him in the Cronography.  
Simonianis are called of Simon Magus. pa. 70.  
Siricius b. of Rome. pa. 38.  
Sisinius a Novatian. pa. 346. 375. 376.  
Sixtus a learned manwrote of the resurrection. p. 94  
Socrates b. of Laodicea. pag. 142.  
Socrates Scholasticus history & life. pa. 213. 214 he was the scholar of Helladius. page. 349. where he led his life. pag. 358.  
Socrates the Philosopher why he was condemned. pag. 308.  
Sodom was overthrown with fire and brimstone. pa. 4. 42.  
Sodom how it lieth now. pag. 42.  
Solomon spoke of Christ in the person of wisdom. pa. 4.  
Sons by nature and sons by the law. pa. 10.  
Sophonias the Prophet and his life. pa. 526.  
Sophronius b. of Pompeiopolls withstood the Arians. pag. 288. 289.  
Sosthenes one of the seventy Disciples. pa. 15.  
Soter b. of Rome. pag. 70. 74. 83.  
Spiridion b. of Cyprus. pa. 223. 234.  
Stephan one of the 7. Deacons was stoned to death. pa. 19 97. 519.  
Stephan b. of Rome. pag. 125.  
Stephan b. of Laodicea. pag. 144.  
Symachus b. of jerusalem. pag. 86.  
Symachus translated the old Testament. He was an Ebionit. pa. 105.  
Symachus a learned Senator of Rome. 348.  
Synerus an heretic. pag. 86.  
Synesius b. of Cyrene. pag. 420.  
Synods in Alexandria and Egypt. pag. 30.  
Synods at Antioch. pag. 139. 140. 141.  
Synods, look councils.   

T.  
TAtianus a learned man. page. 68 he fell into heresy. pag. 73. 74.  
Tatianus for the faith was broiled to death. p. 307  
Telesphorus was b. of Rome 11 years and died a martyr. pag. 59 62. 83.  
Tertulian a learned father is alleged. pa. 20. 35. 47. 54. 82.  
Thaddaeus one of the 70. Disciples was sent by Thomas the Apostle to cure Agbarus. page. 15. 16. 17. 19  
Thalassius a noble man is made b. of Caesarea. p. 402  
Thebulis fell to heresy because he was not made bishop. pag. 70.  
Thecla a woman was thrown to wild beasts. p. 160  
Thelymidres b. of Laodicea. pag. 120.  
Themison a montanist. pa. 88 89.  
Theoctistus b. of Caesarea. pag. 107. 110. 131.  
Theodorus b. of Egypt was martyred. pag. 153.  
Theodorus a confessor. pa. 310.  
Theodorus was burned for the faith. pa. 326.  
Theodoretus an historiographer. pag. 411. 501.  
Theodosia a Christian virgin was drowned in the seae. pag. 164.  
Theodosius Magnus the Emperor. pag. 342. his death pag. 359.  
Theodosius junior the Emperor. pag. 376. 377. his virtues. pa. 388. 389. his death. pa. 424.  
Theodosius b. of Synada a covetous man. pa. 377.  
Theodotion translated the old Testament. pa. 105  
Theodotus a montanist. pa. 81. his miserable end pag. 88  
Theodotus a Tanner and an heretic of Artemon's sect. pa. 95.  
Theodotus a Physician & b. of Laodicea. pa. 144  
Theodulus was crucified for the faith. page. 171.  
Theodulus for the faith was broiled to death. pa. 307.  
Theognis b. of Nice was an Arian. pa. 223. afterwards he recanted. pa. 224. 236. he fell again to heresy. pa. 243.  
Theônas b. of Alexandria. pag. 144.  
Theônas b. of Marmarica was an ariam. p. 224. 227  
Theophilus b. of Antioch. p. 70. his works. p. 72.  
Th●philus b. of Caesarea in Palaestina. pag. 92.  
Th●philus a confessor. pa. 116.  
Th●philus b. of Alexandria. pag. 361.  
Th●pompus an historiographer. pag. 501.  
Th●phrastus is highly esteemed of heretics. p. 95  
Th●●ecnus b. of Caesarea. pag. 131.  
Th●●ecnus Lieutenant of Antioch was an enchanter. pag. 175. his execution pa. 183.  
Th●●imus b. of Scythia would not condemn Origen's works. pag. 370.  
Thomas a Sorcerer called himself a Prophet & was beheaded. pag. 26.  
Thobias the Apostle. pag. 15. 16. 17. 19 36. 532.  
Thr●●as a martyr. pag. 90. 93.  
Tiberio the Emperor would have Canonised Jesus for a God. he reigned 22. years. pa. 20. 21  
Tibe●●s' the 2 Emperor of that name. pag. 496.  
Timoeus was beheaded for the faith. pag. 160.  
Timo●e was the first b. of Ephesus. pag. 37.  
Timo●eus b. of Gaza was burned. pag. 160.  
Titus was the first b. of Creta. pag. 37.  
Titus the son of Vespasian was made general captain against the jews p. 37. he sighed when he sa● the great slaughter of the jews. p. 39 he p●●eledged the books of josephus. p. 45. he was emperor and reigned 2. years. pag. 46. his end▪ pag. 469.  
Tobias the host of Thaddaeus in Edessa. pag. 17.  
Tobias the fift b. of jerusalem. pag. 59  
Traian was Emperor after Nerua and reigned 19 years. pag. 47. 58.  
Tymaeus b. of Antioch. pag. 142.  
Tyrannus b. of Antioch. pag. 142.   

V  
VAlens b of jerusalem. pag. 86.  
Valens Deacon of Aelia was beheaded. p. 169  
Valens b. of Mursa was an Arian. pag. 246. he recanted. pag. 259. 272.  
Valens the Arian Emperor. pa. 318. his end. pa. 340.  
Valentina a Christian maid was burned. pag. 166  
Valentinianus a godly man was fellow Emperor with Valens. pag. 318. 337.  
Valentinianꝰ the elder was proclaimed Emperor pag. 3●7. he was stifled to death. pag. 358.  
Valentinianus the younger was made Emperor by Theodosius. pa. 390. he was slain. pa. 432.  
Valentinus an heretic. pag. 62. 70. 74.  
Valerius Gratus Precedent of ludaea. pag. 14.  
Valerianus was Emperor after Gallus & a persecutor. pag. 128. his end. pag. 469.  
Vegetius Epagathus a martyr. pag. 76.  
Venus' the heathen goddess had a templein Aphac● pag. 239.  
Venus' Idol was set up on the sepulchre of Christ. pag. 237.  
Verus the Emperor succeeded Pius. He was a persecutor & reigned 19 years. pag. 64. 85.  
Vespasianus the Emperor. pag. 37. 46.  
Victor b. of Rome. pag. 92. 93.  
Vigilius b. of Rome. pag. 487.  
Virgin's vowing chastity. pag. 29.  
Vitellius the Emperor and his end. pap. 469.  
ulphilas b. of the Gotths translated the Scriptures into the Gotthicke tongue. pag. 338.  
Vlpianus was wrapped in an ox hide together with a dog and Turrian snake and drowned in the sea. pag. 163.  
Vowed chastity by compulsion among the heathens. pag. 29.  
Vowed chastity forbidden. pag. 71.  
Vrbanus b. of Rome. pag. 108.  
Vrbanus a cruel persecutor falleth into extreme misery. pag. 165.  
Urias' the Prophet and his life. pag. 530.  
Vrsacius b. of Singidon was an Arian. pag. 246. he recanted. pag. 259. 272.   

X.  
XYstus was b. of Rome ten years. pag. 59 83.   

Z.  
ZAcharie the son of Iehoida & his life. p. 524  
Zacharie the prophet & his life. pag. 530.  
Zachaeus the fourth b. of jerusalem. pag. 59  
Zachaeus was beheaded for the faith. pag. 159.  
Zambdas b. of jerusalem. pag. 144.  
Zebinas' was beheaded for the faith. pag. 167.  
Zebinus b. of Antioch. pag. 108.  
Zeno the Emperor. p. 438. 448. his death. p. 461  
Zenobius minister of Sidon was scourged to death pag. 153.  
Zenon a confessor. pag. 116.  
Zephyrinus b. of Rome. pag. 94. 95.  
Zosimus a Disciple. pag. 55.  
Zosimus b. of Rome. pag. 381.  
Zosimus an Ethnic reviled Christianity & was confuted. pag. 468.  
Zosimus an historiographer. pag. 502.  
Zoticus Otrenus a minister. pag. 87.  
Zozimas a godly man. pag. 473.   
Laus Deo.