knowing of alle othere men the appering which was mad to Constantyn of the crosse in the eir, and which appering Constantyn toold in greet secreetnes to the same Eusebi and to no mo, as it is open bi the iiije. chapiter in the firste book of The iij. departid storie. And this Eusebi, (so credible and, as a princi|pal fadir in tho daies of the chirche, as moost and best knowing the lijf, conuersacioun, and holines of the same Constantyn,) took up on him for to write and storie the hool lijf and the deeth of the same Constantyn: and herwith he witnessith in the same Book of Constantynys lijf, [Euseb. de Vit. Constant. lib. iv. c. 62, 63.] that the seid Constantyn was baptisid first in the laste daies of his lijf in Greek cuntre in the citee clepid Nichomedia and of the bischop clepid [Eusebi]. [A space left for the name in the MS. Eusebius does not give it, but only says, (c. 61), when "…, (the bishops present) …:" after which (c. 63) he received baptism. Cave (Hist. Lit. s. v. Constantinus) observes: "Obiit . . . impetrato prius ab adstantibus episcopis bap|tismo, manu ut videtur Eusebii Nicomediensis, utpote loci illius episcopi; licet id nec Eusebius, nec Socrates, Sozomenus, vel The|odoritus referant." Several late writers, however, affirm it. See Brown. Fasc. Rer. pp. 158, 161. Marian. Scot. Chron. A.D. 336.] And this was doon aftir that Siluester was deed; for in the daies of Iulie Pope successour to Siluester, (as may liȝtli be had in cronicles,) that Siluester died, bifore that Constantyn died.
Wherfore this now seid thing which Eusebi so storieth in The book of Constantynys lijf is more to be bileeued or trowid than what into the contrarie is founde in eny legende of Siluester, (which noman can telle who wroot it, neither whens it came, or whidir it wole,) or than the storie of Damasus Pope writun to Ierom of deedis of Popis, or than eny storier or cronicler taking of the seid legend of Siluester or
