The auncient ecclesiasticall histories of the first six hundred yeares after Christ, wrytten in the Greeke tongue by three learned historiographers, Eusebius, Socrates, and Euagrius. Eusebius Pamphilus Bishop of Cæsarea in Palæstina vvrote 10 bookes. Socrates Scholasticus of Constantinople vvrote 7 bookes. Euagrius Scholasticus of Antioch vvrote 6 bookes. VVhereunto is annexed Dorotheus Bishop of Tyrus, of the liues of the prophetes, apostles and 70 disciples. All which authors are faithfully translated out of the Greeke tongue by Meredith Hanmer, Maister of Arte and student in diuinitie. Last of all herein is contayned a profitable chronographie collected by the sayd translator, the title whereof is to be seene in the ende of this volume, with a copious index of the principall matters throughout all the histories

THE FIRST BOOKE OF THE ECCLE∣SIASTICALL HISTORYE OF SO∣CRATES SCHOLASTICVS. (Book 1)

CAP. I.

The proëme of the booke. He beginneth his history where Eusebius ended.

EƲsebius syrnamed Pamphilus, comprising wholly in tenne bookes the Eccle∣siasticall* 1.1 history, continewed the same vnto the tyme of Constantinus the Em∣perour. in the which tymes the heate of persecution kindled by Diocletianus a∣gaynst the Christians was quenched. The same author writing the lyfe of Constantine, passed ouer very lightly the practises of Arius. for that he chiefly endeuored to publishe the prayses of the Emperour, & exquisitely to set forth with maiestye of wordes the oration wherewith he might highly commende* 1.2 him, rather then diligently to describe the actes of that tyme. We therefore, purposing to write the thinges which happened in the Church since that tyme, wil beginne where Eusebius left, not minded with curious and lofty style, but playnely to sett forth onely the thinges which eyther we haue founde faythfully recorded, or else haue bene shewed vnto vs by such as sawe them with their eyes. And in as much as it seemeth very necessary for our present purpose, to men∣tion the maner home Constantinus the Emperour became a Christian, we will speake somewhat hereof, and herehence take our beginning.

CAP. II.

Howe Constantinus the Emperour became a Christian.

WHen as Diocletian and Maximinian by syrname Herculius, had by vniforme consent* 1.3 deposed them selues of the emperial scepter and embraced a priuate kinde of life: when as also Maximianus otherwise called Galerius raigning together with them had taken his iourney into Italy, and appoynted two Emperous, Maximinus to rule the East, and Seuerus to* 1.4 gouerne Italy: Constantinus is openly proclaymed Emperour in Britanny to succeede his father* 1.5 Constantius which died the first yeare of the two hundred seuenty and first Olympiad, the fiue and* 1.6 twentyeth of Iulye. but at Rome Maxentius the sonne of Maximianus Herculius, is chosen of the* 1.7 pretorian souldiers not to gouerne the empire but rather to practise tyranny. Not long after, Her∣culius inflamed againe with desire of rule, went about to dispatch his sonne Maxentius, but y^• soul∣diers hindred his purpose, in the ende he died at Tarsus a city of Cilicia. Seuerus the Emperour which was sent to Rome by Galerius Maximinianus to take Maxentius, was of the souldiers be∣trayed and put to death. Last of all Maximianus Galerius being chiefe Emperour, after he had crowned Emperour Licinnius, by originall a Dane, his old fellowe souldier and familiar friend, de∣parted* 1.8 this life. Maxentius in the meane while handleth the Romaines ill fauoredly, he oppresseth* 1.9 them and sheweth him selfe rather a tyrant then an Emperour towards them, he farre passeth the boundes of shamefastnes abusing the spouses of noble personages, sleying many with the sworde and putting in vre other such like lewde practises. Constantinus the emperour being certified here∣of deuised with him selfe which way possibly he might ridd the Romaynes from vnder this gree∣uous yoke of seruitude and dispatch the tyrant out of this life. deliberating thus with him selfe, he forcasted also what God be were best to cal vpon for ayde to wage battel with the aduersary. he re∣membred how that Diocletian which 〈…〉〈…〉 dedicated him selfe vnto the seruice of the heathenish Gods, preuayled nothing thereby, also he perswaded him selfe for certayne that his father Constan∣tius who renounced the idolatry of the Gentiles ledd a more fortunate life, musing this doubtfully with him selfe, and taking his iourney with his souldiers I wott not whither, a certayne vision ap∣peared vnto him, as it was straunge to beholde, so in deede incredible to be spoken of. about noone, the day somewhat declining, he sawe in the skye a lightsome piller, in forme of a crosse, wherein* 1.10

these wordes were ingrauen: In this ouercome. the which vision so amazed the Emperour, that he mistrusting his owne sight, demaunded of them that were present, whether they perceaued the vision: which when all with one consent had affirmed, the wauering minde of the Emperour was* 1.11 setled with that diuine and wonderful sight. The night following in his slepe he seeth Christ which sayeth thus vnto him: frame vnto thy selfe the forme of a crosse after the example of the signe which appeared vnto thee, and beare the same agaynst the enemies as a fitt banner or token of victory. he being fully perswaded with this oracle, commaundeth the victorious signe of the crosse (which as yet is reserued in the pallace of the Emperour) to be made, and therewith proceedeth forewards in his affayres with greater courage and promptnes of minde. and ioyning with the enemy right o∣uer against Rome, about the bridge commonly called Bulbia, he gott the victory, for Maxentius* 1.12 being drowned in the riuer, died. it was the seuenth yeare of his raigne when y^• he ouercame Max∣entius. after these thinges when as Licinnius his fellow Emperour and his brother in lawe, hauing maried his sister Constantia, ledd his life in the East: Constantinus enioying ample benefitts recea∣ued at the handes of God, shewed him selfe gratefull in offering of thankes and prayses vnto the au∣thor of all goodnes. his practises were these: to deliuer the Christians from persecution, to call a∣gayne* 1.13 the exiled vnto their natiue soyle: to sett at liberty such as were in prison: to restore agayne the goods confiscated: to build againe the Churches that were ouerthrowen: all which things he accomplished with great promptnes of minde. in the meane while Diocletianus which had resigned* 1.14 the empire departed this life at Salon a city of Dalmatia.

CAP. III.

How Constantinus fauoring the Christians, and Licinnius persecuting them, wage battell one agaynst the other.

COnstantinus the Emperour fixing his whole minde vpon such thinges as sett forth the glory of God, behaued him selfe in all things as a Christian, erecting Churches from the ground and adorning them with goodly and gorgeous consecrated monuments: moreouer shutting vp the temples of the heathens, purging and publishing vnto the world (in the way of derision) the gaye images glistering within. but Licinnius famous among them for his fond opinion in gentilis∣me, hated the Christians, who for all he durst not openly persecute for feare of Constantine the Em∣perour, yet in secrete he menaced and dispatched many Christians. but in processe of time he ende∣uored openly to afflict them. This persecution was prouincial, for it was kindled there only where Licinnius made his abode. after these things, practising in other things also y^• part of a tirant, being fully persuaded that Constantine was not ignorant here of, and knowing full well y^• he was greatly offended with him for it, he hasteneth to clea••e him selfe, flattering and fayning to ioyne with him in league of friendship binding him selfe with anoth neuer to perpetrate any tyrannicall acte, and not onely swearing but with all for swearing him selfe, for he ceased not from tyranny, neither relen∣ted from raising against the Christians the greeuo••s ••••orme of persecution. he forbad the Bishops by decree that they should not conferre at all with the Gentiles, to the ende the religion of the chri∣stians might nether take roote, nether be raised at al. Then was the persecution ri••e in euery mans mouth and in deepe silence, secret in worde yet open in deede. the persecuted members of Christ en∣dured intollerable paine of their bodies and sustained great losse of their substance. * 1.15 Whereby he incensed greatly the Emperour Constantine against him, so that they breaking the league of fayned friendship which was betwene them, became deadly foes. Not long after they waged battel & me∣ting oft by sea & by lande, in the ende at Chrysopolis a city of Bithynia, to wete at the docke or ha∣uen of Chalcedon, Licinnius was ouercome and yelded him self vnto Constantine. He taketh him a∣liue,* 1.16 he dealeth curteously with him, he slayeth him not, but enioyned him to dwell in Thessalonica, and there to leade a quiet and a peaceable life. it was but a small time that he liued in peace, for im∣mediately after, he gathered an host of Barbarians and endeuored by fighting agayne to reuenge his former foyle. the which when Constantine had vnderstoode he commaunded that he shoulde be* 1.17 put to death, at whose commaundement he was dispatched. Constantinus nowe hauing th•• vpper hande and published Emperour & King, endeuoreth forthwith to amplifie the Christian affaires and that diuersly by his meanes also the Christians liued in great peace and tranquillitye, but af∣ter this peace there ensued warres and deadly hatred amonge the Christians them selues, what it was, how it beganne, and the maner of it we will declare.

CAP. III.

The contention betwene Arius and Alexander Bishop of Alexandria, and how that Alex∣ander depriued Arius with his complices of the ministery.

AFter Peter Bishop of Alexandria which suffred martyrdome vnder Diocletian, Achillas suc∣ceeded* 1.18 in the Bishopricke. After Achillas, Alexander in the time of the aforesayd peace was chosen Bishop. who leading a quiet and a peaceable life brought the Church vnto an vnity. and on a certayne time in presence of the Priestes which were vnder him and the rest of the clergy he entreateth somewhat more curiously of the holy trinitie and the vnitie to be in the trinitie. Arius* 1.19 then being one of the Priestes placed in order vnder him, a man very skilfull in the subtelties of so∣phisticall logick, suspecting the Bishop to haue brought into the Church the erroneous doctrine of Sabellius the Aphrick, & being kindled with the desire of contention, se••t him selfe opposite agaynst the opinion of Sabellius the Aphrick, and as it seemed directly against the allegations of the bishop,* 1.20 saying: if the father begatt the sonne, then had y^• sonne which was begotten a beginning of essence: hereby it is manifest that there was a time when the sonne was not, and the consequent to followe necessarily that he had his essence of nothing. * 1.21 When he had with this straung kinde of doctrine concluded & layd downe this position, he prouoked many to reason hereof, so that of a small sparcle a great fire was kindled. for this noysome pestilence beginning from the Churches of Alexandria spredd it self throughout all Aegypt, Libya, & the vpper Thebais, yea passed moreouer through the rest of the prouinces and cities. many others also embraced the pestilent opinion of Arius, of which* 1.22 number chie••••y Eusebius (not he of Caesarea) but an other which afore time was bishop of y^• church of Berytus, but then craftely crept in to be Bishop of Nicomedia a city of Bithynia, claue fast vnto him. which thinges when Alexander had both hearde and seene done with his eyes, was very much moued thereat, and summoning together a counsell of many Bishops, he depriueth Arius and such as fauored his opinion of the priestly order: and wrote vnto the seuerall Bishops throughout the cities in this maner.

The epistle of Alexander Bishop of Alexandria.

TO the welbeloued and most reuerend brethren fellow ministers with vs throughout the churches whersoeuer. In so much as we are commaunded by holy Scripture to retaine the bonde of vnity & peace, it is requisite that we vvrite & signifie one to another the things that seuerally happen among vs, to the ende that if one suffer or one reioyce, vve all may suffer together or reioyce together. Novv in our church there are risen certaine men vvhich transgresse the lawes: which impugne Christ: which leade men into Apostasie: whome a man may rightly suppose & iustly terme the forrunners of Antichrist. I was disposed truely to be silent and not to blason at all so haynous an offence if peraduenture by any meanes possibly this blemish might haue bene wiped away from among them which alone fel from the church, lest that straying a∣brode into straung places it might infect vvith the filth therof the eares of simple & seely soules. but in as much as Eusebius novv Bishop of Nicomedia, supposing the vvhole state of the church to be vnder his iurisdiction, and seeing vvith him selfe that he is to be charged of none for lea∣uing the Churche of Berytus, and for that he greedily gaped after the Churche of Nicomedia, and in that he is become the patrone and ringleader of these Apostatas, going about to publish letters into all prouinces, highly extolling them that he may plung certayne of the ignorant sort into an extreame pestilent heresie altogether contrary to Christ him selfe: I thinke it necessary (seeing the like is vvritten in some parte of the lavve) no longer to be silent. but to declare vn∣to you all the vvhole matter vvhereby ye may not onely knovve them vvhiche fell from the trueth, but also their derestable doctrine and the circumstance of their heresie, and also if per∣aduenture Eusebius doe vvrite vnto you that you geue no eare vnto him. for he hauing concea∣led for a season his olde festred corruption of minde, and novve disposed to renevve the same, fayneth to further their cause by his epistels, but in very deede he shevveth plainly that these his practises be directed to the furtherance of his ovvne cause. such as fell from the Church vvere these: Arius, Achillas, Aeithales, C••rpônes, a seconde Arius, Sarmates, Euzoius, Lucius, Iulia∣nus, Menas, Helladius, Gaius, and together vvith them also Sec••ndus & Theonas vvhich sometime vvere called Bishops the things vvhich they published abroade contrary to holy Scripture were* 2.1 such: that God vvas not alvvayes a father, but that there vvas sometime vvhen he vvas no father:

and that the vvorde of God vvas not from euerlasting, but had his beginning of nothing. For that God vvhich is, made him vvhich vvas not, of that vvhich is not, for vvhich cause there vvas a tyme, vvhen he vvas not. that the sonne vvas a creature and made, neyther like vnto the father in substance, neyther the true vvorde of the father by nature, neyther his true vvisedome, but made metaphorically the worde and the vvisedome, & the same to be made by the proper worde of God and by the wisedome which is in God, in the which God made all thinges and him toe. for vvhich cause he is of a changeable and diuerous nature as all other reasonable cre∣atures be. that the vvorde is straung, diuerous and seuered from the vvisedome of God. that the father can not be expressed by the sonne, that the sonne knovveth not the father fully neyther absolutely, neyther can perfectly discerne him. and that the sonne perceaueth 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 vs, and that he had not bene, had not God bene moued to create vs. One at that tyme demaunded of them vvhether the vvorde of God coulde be chaunged as the deuill vvas chaunged? and they vvere not afrayd to ansvvere: yea, it may be. for that he is of a chaūge∣able nature and begotten, he is mutable. Arius therefore and his adherents vvhiche vttered these thinges and impudently auoutched them together vvith all such as fauour the like fonde opinions: VVe together vvith other Bishops of Aegypt and Libya in number vvel••••ghe a hun∣dred meeting for the same purpose, haue pronounced to be helde of all men for accursed. Eu∣sebius and his adherents endeuer to mingle falsehoode with the trueth, & pietye with impietye, but they shall not preuaile, for trueth getteth the victory & light hath no fellowship with dark∣nes, no agreement betwene Christ & Belial. who euer hearde of the like practises? & who pre∣sently* 2.2 if he heard the like woulde not wonder as at straung thinges, and stoppe his eares lest the dregges of so detestable a doctrine should annoy the sense of hearing? what man hearing Iohn affirming: in the beginning was the worde, will not forthwith condemne these which say: there was a tyme when he was not? or who is it when he heareth in the Gospell: the onely begotten sonne and by him were all thinges made, that vvill not detest these, vvhich affirme that the sonne is one of the creatures? and hovve can he resemble the thinges vvhiche vvere made by him? or hovve can the onely begotten (as their opinion is) be numbred vvith all other liuing creatures? or hovve is he made of nothinge vvhen the father sayeth: My harte hath endited a good matter.* 2.3 and: Before the morning in the wombe haue I begotten thee? Or hovve is he in substance different from the father, being the Perfect image and brightnes of the Father? and vvhen as he him selfe sayeth: He that hath seene me, hath seene also the Father. or hovve can it be if the onely sonne of God be the vvorde and the vvisedome, that there vvas a tyme vvhen that he vvas not? it is as if a man shoulde saye: God sometyme vvanted both vvorde and vvisedome. or hovve is he chaungeable and mutable, vvhen as he reporteth of him selfe: I am in the Father, and the* 2.4 Father is in me. also: I and the Father be both one. and by the Prophet Malachy•• also: Con∣sider me that I am God, and am not chaunged. and althoughe this saying may be referred vnto the Father him selfe, yet presently it is applyed more aptely vnto the sonne, for in that he was borne and become man, he is not chaunged at all, but as the Apostle vvriteth, Iesus Christ yester* 2.5 nyght, and toe daye, and he is the same for euer. VVhat therefore ledd them (I be••eache you) vn∣to so erroneous and detestable an opinion for to saye: he vvas made for vs, vvhen as the Apo∣stle* 2.6 vvriteth: For of him and by him are all thinges? no maruell at all, in that they falsely re∣ported, the sonne not fully and perfectly to knovve the Father, for vvhen they had once de∣termined vvith them selues to vvarre agaynste Christ, they vtterly reiected the vvordes of our Lorde vvhere he sayth: as the Father knoweth me, (sayth the sonne) so doe I knowe the Fa∣ther.* 2.7 if the Father knovveth the sonne vnperfectly, then is it manifest that the sonne knovveth the Father vnperfectly also. but if this be impiety and open blasphemye, and that the Father knovveth the sonne perfectly and fully, then doth it follovve that euen as the Father knovveth his ovvne vvorde, so the vvorde knovveth his ovvne father, vvhose vvorde he is. but vvhen as at sundrye tymes vve conuinced them vvith allegations and expositions out of the sacred and heauenly Scriptures, for all that, they agayne chaunged them selues like vnto the chaungling & diuerously bespotted beaste Chamaeleon, vvresting vvith all might possible to light vpon their owne pates the saying of the wise man: VVhen the vngodly person commeth to extreame impietie* 2.8 then he disdayneth. and though many heresies sprange before their tyme, vvhiche exceeding out of measure in impudencye fell out at length for all that into extreame follye: yet these

men, vvhich endeuer vvithal their gloses to take avvay the diuinity of the vvord, dravving nerer vnto the time of Antichrist, doe in manner declare those heresies, in comparison of the impitie* 2.9 of their blasphemous opinion, to be in the right trueth, VVherefore they vvere excommunica∣ted & banished the church and pronounced to be held of all men for accursed. And though vve tooke theyr fall heauyly, specialy because that sometime they supped the svvete ioyce of the ec∣clesiasticall doctrine and novve are fallen from the same: yet vve maruell not greatly at thē. For the like happened heretofore not only to Hymenaeus & Philetus but also before them vnto Iudas* 2.10 vvhich vvas the disciple of our Sauiour, aftervvardes a traytor and an Apostata. Neither are vve here of ignorant or vnmindefull. For our Sauiour hath forewarned: take heede, lest any deceaue* 2.11 you. For many vvill come in my name, saying: I am, and the time is novve at hand, And they wil deceaue many, goe not after thē. & Paul vvhē he had learned these things of our Sauiour, wrote:* 2.12 that in the latter times some shall fall from the sounde fayth and shall geue eare vnto spirites of error & doctrines of deuells oppugning the trueth. Novve therefore in as much as our Sauiour Iesus Christ hath commaunded the same, and signified the same also vnto men by his Apostle, and vve truely hearing their impiety vvith our eares, not vvithout iuste cause, haue (as vve sayd before) pronounced this kind of men for accursed, and proclaimed openly that they are cut of, from the Catholick church, & farre frō the right fayth. And vve haue certified your holynes wel beloued and most reuerende brethren, vvhich are ioyned vvith vs in the same fellovvship of the publique ministery, that, if peraduenture some of them ouerboldly presume to presente them∣selues before you, ye geue no heede vnto them, neyther be persvvaded by Eusebius, neyther by any other vvhosoeuer, that shall vvrite vnto you in theyre behalfe. For it behoueth vs that be christians to eschevve all such as open theyr mouthes agaynst Christ, and suche as are alienated in minde from him, as enemyes of God and rotten sheepe corrupting the sense of mans mind, and that vve bid not such kinde of men (as Saynct Iohn hath commaunded) no not so much as* 2.13 God speede, lest that vve become partakers of theyre offences. Salute them vvhich are amonge you, bretherne: the bretherne vvith vs salute you also.

When Alexander had wrytten these let∣ters vnto the byshops euery where throughout the seuerall cities, this pestilence infection here∣by was the more scattered abrode, because that these vnto whome these letters were directed be∣ganne to burne amonge themselues with the sparcles of contention and discorde. For some con∣descended and subscribed vnto the letters: some others with all might impugned them. But spe∣cially amonge all the rest Eusebius byshop of Nicomedia was prouoked to the schisme and dis∣sention, for that Alexander had often in his letters charged him by name. And at that time Eu∣sebius was able to do much, because that the emperour then made his abode at Nicomedia, where Diocletian a litle before had buylded a princely pallace. For which cause many byshops fauored the opinion of Eusebius. But he seased not to wryte vnto Alexander that he woulde lette passe the controuersie raysed betwene them: that he woulde admitte againe Arius and his adherentes into the churche: and others also throughout the cities he exhorted that they shoulde by no mea∣nes condescende vnto the drifte of Alexander. whereby theyr rose euery where no smale tumult. For then a man might haue seene not onely the presidentes and chiefe rulers of the churches, in∣ueying one against an other with spitefull and opprobrious tearmes: but also the laye multitude seuered a sunder into two partes, the one fauoring the one side, the other, the other side. Where∣fore the case became so haynous and shamefull, and into so lamentable a plighte that the christi∣an religion was openly derided of all men, euen in the publique theatres and solemne spectacles. The inhabitors of Alexandria contended very childishely, yea without all modestie about the chiefe poinctes of christian religion, they sente also legates and embassadours vnto the byshops throughout the other prouinces, who seueringe themselues vnto eyther side, raysed the like con∣tention. The Meletians who not longe before were cutt of from the churche, ioyned themselues* 2.14 with the Arians. I thinke it expedient to note what kinde of men they are. Meletius byshop of a certaine citie in Aegypte, besides sundrye other causes, specially for that in the tyme of persecu∣tion he had renounced the fayth, and sacrificed to Idols, was depriued of his byshoricke by Pe∣ter byshop of Alexandria, which suffred Martyrdome, vnder Diocletian. Who beinge depriued and fauored of many for all his fonde doinges, became the ringeleader of the heresie, amonge them, who in Aegypt, of him vnto this present daye are called Meletians, and hauinge no iuste cause or cloke to defende his doinges, in that he presumed to separate himselfe from the churche, made a sleeuelesse answere: sayinge that he was greatly iniuryed, wherefore he brake out into

raylinge speaches and reuiled Peter. And as soone as Peter, in that heate of persecution, had ended his life with Martyrdome, he posted ouer his opprobrious tearmes and rayling speaches to the paintinge of Achillas who succeeded Peter in the seae of Alexandria. And last of all he le∣ueled the pearcinge dartes of spitefull language at Alexander, who after the death of Achil∣las was there placed byshop. While this tumulte and dissention was tossed to and froe, the opi∣nion of Arius was called into controuersie, then Meletius with his complices tooke part with Arius, and together with him conspired against the byshop. But they vnto whome the opinion of Arius seemed absurde, approued of Alexanders sentence toucchinge Arius, and affirmed the condemnation pronounced agaynst suche as were of that opinion to be iuste and accordinge to right. But Eusebius byshop of Nicomedia, and as many as fauored the fonde opinion of A∣rius, wrote vnto Alexander that he shoulde reuoke the depriuation and digraduation past, and admitte into the churche, suche as were excommunicated and excluded the companye of the faith∣full, and that they maintained no detestable doctrine at all. So then when of eyther side letters were brought vnto Alexander byshop of Alexandria, the letters of both sides were gathered together into one, Arius tooke such as were in his behalfe, Alexander gathered the contrary. Here occasion was ministred vnto the hereticall sectes of the Arians, Eunomians, and Mace∣donians which in these dayes disperse themselues abrode, to defende theyr damnable doctrine.* 2.15 For euery one seuerally alleageth for proufe and testimonye of his opinion the epistles of suche as are of his owne secte.

CAP. IIII.

Howe Constantinus the Emperour beinge carefull for the concorde & vnity of the churche sent Osius a Spanyarde vnto Alexandria to reconcile Alexander* 2.16 and Arius, wrytinge, also an epistle vnto both the parties

WHen the emperour was certified hereof he was wonderfull sorye and supposed this schisme to be his owne calamitye. Forthwith therefore he wente seriously about to quenche the heate of discorde kindled among them, and sent letters vnto Alexāder and Arius by a man worthy of creditt whose name was Osius byshop of Corduba a citye of Spayne, this man the emperour loued entierly and highely honored. Some parte of which letters I sup∣posed* 2.17 not impertinent for this place, which are wholy alleaged by Eusebius in his bookes of the life of Constantine.

Constantine the puysant, the mighty, and noble emperoure vnto Alexander and Arius sendeth greetinge.

Hereby I gather the originall grounde of this controuersie in that thou Alexander hast de∣maunded of the elders toutching a certaine place of holy Scripture yea rather toutching a cer∣taine* 3.1 vaine peece of a question, vvhat euery ones opinion vvas: and thou Arius hast vnaduisedly blased abrode and sett abroche that vvhich thou shouldest not at the first haue conceaued, and hauing conceaued it, thou shouldest haue past it ouer vvith silence. VVhereby this dissention is risen among you, the vvonted assembly of the church hindred, the most deuout people diuersly distracted into ether side & rente a sunder, being afore time one body cōpacted together in har∣moniacal vnity. wherefore let ether of you, pardoning ech other, like of that the which your fe∣lowe minister not without cause exhorteth you vnto: and what is that? that you neyther obiecte at all, neither answer any obiection that concerne such matters. For such questions as no law or ecclesiasticall canon necessarily defineth, but the frutelesse contention of idle braine setteth a∣brode, though the exercise thereof auaile for the sharpening of the witt, yet ought we to retaine them within the inner closett of our mind, & not rashly to broch them in the publique assembly of the vulgare people, neither vnaduisedly to graunt the common sorte the hearing thereof. For hovve many be there that can worthely explicate & sufficiētly ponder the weyght of so graue, so intricate, and so obscure a matter? but if there be any such that persuadeth himselfe able easily to compasse and to attaine vnto it, howe many partes are there (I beseche you) of the multitude whome he can sufficiently instruct therein? and who is there in sifting out so curious a question that can well passe the perill of plunging error? wherefore in suche cases we must refrayne from verball disputations lest that ether we by reason of the imbecillity of our witt, can not explicate

our minde, ether our auditors when we teach by reason of theyr dull capacity can not compre∣hende the curious drift of our doctrine, whereby the people of necessity incurreth the daūger e∣ther of blasphemye or the poysoned infection of discorde. wherefore both the rashe obiection, and the vnaduised answere (being cause of the heretical sectes of the Arians, Eunomians, and of as many as fauor the like folly ought ere other of ech other craue pardone. Neither is there occa∣sion ministred to cōtende about the chiefest commaundement in holy Scripture, neither is there sprong any new opinion toutching the seruice of God: for you retaine the on and the same sen∣tence in substance of fayth, so that you may easily embrace the vniforme consent of vnity & cō∣cordo. For it is not well that for your contention about so sclender matters and trifling toyes, so great a multitude of the people of God through your negligence should be at such discorde a∣mong themselues. Yea it is supposed not onely not well, but alltogether intollerable. And that in fewe wordes I may lay before your eyes some president hereof I will reason with you: ye are* 3.2 not ignorant as I suppose that the philosophers agree▪ amōg themselues, all ioyntly professe one title and name of discipline, yet for all that, they vary and disagree in some odde opinion which seuerally they holde, who though they dissent by reason of theyr seuerall opinion, yet because of there compacted profession, they ioyne hands and holde together like birdes. If then the case be thus, why may it not be thought farre more expediēt that we wearing the cognizance of the* 3.3 most mighty God, euen for the christian religion the which we professe, should be at peace & vnity among our selues? but let vs vveygh more diligently and consider more deepely vvith our selues, vvhat I shall novve say: vvhether it be right or reason that for light and vayne contention about vvordes, one brother should dissent from an other, and the renovvmed peace by pestilent discord through vs vvhich spite one an other for sclender & vnnecessary matters should thus mi∣serably be prophaned and rent in peces. These practises are rather popular & farre more agrea∣ble vvith the youthly rashenes of greene heades, then vvith the sobriety of the graue and priest∣ly personages. vvherefore of our ovvne accorde l•••• vs put to flight the temptations of the deuell. And in as much as our Lord God almighty the Sauiour of all mē, hath graciously geuen abrode of his commō light vnto all, therefore be it lavvefull vnto me (I beseche you) as much as in you lieth, that I being ayded vvith the helping hand of his prouidence, may happely bring my pur∣pose to good effect, and that also I may leade his people, partely vvith often calling vpon them, partely vvith the diligent ouersight of theyr life, & partely also vvith sharpe admonition, to mu∣tuall loue & amity one with an other. And seing that (as I sayd) there is but one faith amōg you, one consent of profession, one trade of life and order of lawe, the which with mutual consent of the mind linketh and compacteth into one the vvhole body with the seuerall membres of the same: that therefore, which through your discorde, moued no small sturre among you, for that it concerneth not any weyghty substance of all our religiō, there is no reason why it should breed any diuision at all in mind, or discorde in doctrine. And this doe I say, not to compell you in this light and fonde question, of what sorte soeuer it be, alltogether to condescende vnto the same sentence, & though you dissent among yourselues about a matter of small importance (for nei∣ther truely are we all in all things like minded, neither haue we all the same nature and gifte in∣graffed in vs) neuerthelesse for all that, it may come to passe that the sacred vnity may soundlye & inuiolably be retained amōg you, & one cōsent & fellowship cōserued betwene all. But tout∣ching the prouidēce of God let there be one fayth amōg all, one cōsent of mind, & one opinion cōcerning God. & as toutching the sleyghty & subtle sifting out of these vaine questiōs, though you agree not altogether in one, yet should you haue limited thē within the boūds of your cap∣pacity & layd them vp within the secrete closett of your minde. let the cōmon lincke of amity, let true fayth, let the honor due vnto God, & the reuerēce of his lawe dwell for sure & certaine a∣mōg you, ioyne hāds together, be friends one with an other, render vnto the whole multitude of the people theyr wonted familiarity, & purging your mindes of the spott of cōtention embrace∣ye againe one an other after the most louing & friendlyest maner. for oftentimes vvhē enmity is banished, amity is of more delectable force amōg friēds. let me therefor enioy the days in peace & the nights vvithout molestation, that the pleasure vvhich riseth of the pure light of cōcord & quiet life, may hēceforth inuiolably be cōserued. If it othervvise happē, it behoueth vs to sobe & sigh, & to shede many a salt teare. for it can not be that hēceforth we leade the rest of our life in peace & trāquility: for it can not be that the people of God (I meane that people which ioyntly with vs is tied to the seruice of god) as long as they thus iniustly & dāgerously disagree one frō

an other, doe liue peaceably, or hovve can I in this case quiett my selfe and setle my conscience? And that you may perceaue the great griefe & sorow I conceaue in my harte for the same, I be∣seche you geue eare vnto me. Of late as I came vnto the cyty of Nicomedia forthvvith I purpo∣sed in minde speedely to trauell tovvards the Easte, and vvhen I hastened tovvards you and had passed the greater parte of my iourney, so that novve I seemed in maner to be with you, tydings hereof constrained me to alter my mind, lest that I shoulde vvith mine eyes behould the thinges vvhich I verely supposed my selfe not able to tollerat with mine ears. Toutching that vvhich re¦mayneth, see that vvith your peace & concordeye make plaine and sett vvide open the vvay for my iourney into the East, the vvhich you haue shut vvith your debate & discord, kindled of the one against the other. And bringe speedely to passe that I may perceaue not onely you to holde together, but also the whole multitude of the laye people reioycinge, and let vs all ioyntly ren∣der thankes (as our bounden duety requireth) vnto God almighty vvith conuenient laude and praise, for the publique peace, the common vnity, and liberty of all men.

CAP. V.* 3.4

Constantinus the Emperour summoneth the Nicene councell, it was held at Nicaea a Citie of Bithynia for the debatinge of the controuersie a∣bout the feast of Easter, and the rootinge out of the heresie of Arius.

THough the emperours letters contained a wonderfull exhortation full of graue and sobre councell, yet y^• poyson of dissention had takē such roote, that neither the industry of the em∣peroure, neyther the credit of the messenger which brought the letters colde suppresse it.* 3.5 For neither Alexander, neither Arius, tempered the madnes of their cōtentious minds for all the emperours letters. There was moreouer no small contention and a greate tumulte amonge the vulgare sorte, before the which there was an other pestilēt kind of sedition, scattered abrode into certaine particular prouinces, which greatly molested the quiet estate of the church: to weete, the schisme about the time of the celebration of the feast of Easter, which then had onely possessed the Easterne partes, whilest that some curiously obserued the Iudaicall celebration of the feaste, some other the generall custome and maner of the christians throughout the worlde. And while they thus contende about the feaste, they communicate neuerthelesse one with an other, and ac∣complishe the solemnity with bitter contention of minde. When therefore the Emperour sawe the church vehemently tossed, by reason of both these troublesome tumultes, he summoned a ge∣nerall councell, and cited by his letters from euery where the byshops to appeare and meete at Nicaea a city of Bithynia. So that many byshops out of many prouinces and cityes came thither* 3.6 of the which Eusebius called Pamphilus in his thirde booke of the life of Constantine wryteth thus: There vvere gathered together into one, the chiefe ministers of God inhabitinge all the chur∣ches throughout all Europe, Aphrick, and Asia: there vvas one sacred senate framed as it vvere by the handye vvorke of God, vvhich also embraced vvithin the boundes thereof both Sy∣rians and Cilicians, & such as came from Phoenicia, Arabia, Palaestina, Aegypt, Thebais, Libya, and Mesopotamia: there vvas also in this Synode the byshop of Perses, neyther vvas the Scy∣thian absent from this company. Pontus, Galatia, Pamphilia, Cappadocia, Asia, and Phrygia, ministred chosen men from amongest them. Moreouer the Thracians, Macedonians, Achaians Epirotae, and they vvhose dvvellinge vvas farre distant came thither: of the Spaniardes also* 3.7 there vvas present together vvith many others in that company,* one that vvas counted nota∣ble, of greate fame and renovvne. But the byshop of the princely cytye by reason of his olde age absented himselfe, yet there vvere then presente of his clergie vvhich supplied his rovvme. Suche a garlande of immortall memory, tvvisted the emperour Constantine beinge but one, through the bonde of vnity vnto the glory of Christ: and to the ende he mighte be founde thankefull vnto his Sauiour, he sett vp that renovvmed signe of victory agaynst the enemye, liuely resemblinge in this our assemblie the Apostolicke quire. For it is wrytten that in those tymes there were gathered together holy men of euery nation vvhich is vnder heauen, a∣monge vvhome there vvere Parthians, Medes, Elamits, and inhabitors of Mesopotamia, Iudaea, and Cappadocia, Pontus and Asia, Phrygia and Pamphilia, Aegypte and the partes of Libya vvhiche is beyonde Cyren, straungeres of Rome, Ievves and Proselytes, Cretes and

Arabians. But this one thinge fayled them, for all they that mette there, vvere not of the mini∣sters of God. The number of Bishops in this assemblie vvas three hundred and ouer, but of Priestes, Deacons, Acolyts, and others vvhich accompanyed them the number coulde not be tolde. And of the ministers of God, some for their sage and sober speache, some for their graui∣tie in life, and patience in aduersitie, some other for their trade of liuing as meane betwene both vvere highly commended. There vvere of these not a fevv, vvho for their old yeares and auncient dayes vvere greatly honored: other some in the flower of their youth, for sharpnes of vvitt, gaue a glistering shine: certaine others vvere late practitioners and nouices in the ministerie. vnto all vvhich the Emperour commaunded that all necessaries, large and liberall foode for sustenance should dayly be ministred. And so farre out of Eusebius toutching that assemblie. When the Em∣perour had finished the triumphe solemnized in remembrance of his victorie against Licinnius, he tooke his iorney vnto Nicaea. Among the bishops there assembled, Paphnutius bishop of the vpper* 3.8 Thebais, and Spiridion bishop of Cyprus were recounted famous. But the cause that moued vs to rehearse them, hereafter shalbe shewed. There were present also many of the laytie which were skilfull logicians, ready to defend ereother part. Eusebius bishop of Nicomedia (as I haue sayde before) Theognis and Maris maintayned the opinion of Arius. This Theognis was bishop of Ni∣caea, and Maris bishop of Chalcedon a cytie of Bithynia. Againste these Athanasius deacon of the* 3.9 church of Alexandria, stroue manfully, this Athanasius did Alexander the bishop highly esteeme,* 3.10 and therefore there ensued greate enuie against him, as hereafter shalbe declared. Before the bi∣shops mett together in one place, the logicians busted them selues propoundinge against diuers* 3.11 others certaine preambles of disputation, and when diuers were thus drawen to disputation, and allured as it were by bayte: a lay man one of the number of confessors, of a simple & syncere mind* 3.12 sett himselfe against the Logicians, and tolde them thus in playne wordes: that neyther Christ, neither his Apostles had deliuered vnto vs the arte of Logicke, neyther vayne fallacies, but an open and plaine minde to be preserued of vs with faith and good works. The which when he had spoken, all that were present had him in admiration, and helde with his sentence. Then the Logi∣cians* 3.13 after they had heard the pure words of playne trueth quieted and setled them selues aright. So that at length by that meanes the sturre raysed by occasion of Logicke, was wholly suppres∣sed. The day after all the bishops mett in one place, after them came the Emperour, beinge come he standeth in the middest, neither woulde he first sit downe, before he had beckened to the bishops to do the same. So greate a reuerence of person and shamefastnesse of minde did the Emperour shewe vnto those graue fathers. After that all were silent, as the opportunitie of the tyme dyd* 3.14 require, the Emperour as he sate in his seate made an oration vnto them, exhorting them to em∣brace vnitie of minde, concorde, and agreement, wherein also he counselled them to remoue from their mindes all priuate malice and grudge, which they dyd owe onē towardes an other. For di∣uers of them had accused eche other, and putt vp the daye before vnto the Emperour libells one against the other. But he exhorted them earnesty to applye them selues vnto the purposed busy∣nesse,* 3.15 which was the cause of their assemblye, and commaunded the libelles to be burned: ioy∣ninge withall this onely sayinge: that Christ commaunded him that looketh for forgeuenesse, to forgeue likewise his brother. When that he had largely entreated of concord and peace to be pre∣serued amonge them, he referred vnto their discretion to discerne more exquisitely of the prin∣ciples* 3.16 of Christian religion, euen as the selfe same Eusebius reporteth in his thirde booke of the lyfe of Constantine, whose allegation may presently seeme very commodious. For thus he wry∣teth: VVhen many thinges of eyther syde vvere alleadged, and a greate controuersie raysed* 3.17 euen at the entrance into disputation, the Emperour gaue pacient and peaceable eare vnto all, he receaued theire positions vvith earnest and carefull studie: some tymes he holpe in reasoninge ere other parte: vvhen that they disputed vvith heate of contention he recon∣ciled them by little and little: he conferred vvith euery one louingly and curteously: he vtte∣red his minde in Greeke, neither was he ignorant of that language. his speache was both sweete and pleasaunt, perswading with some, pacifying some other vvith gentle vvordes, praysing o∣thers for their sage sentences. He ceased not to reduce them all vnto concorde, vntill that he had brought them to that passe, that they all became of one mind, and concluded with one opinion toutching all the thinges that euer toe fore vvere called into question, so that not onely there florished among thē one faith: but also they agreed all together to celebrate the solempne feast of Easter at one and the same tyme throughout the vvorlde. Nowe therfore the canons conclu∣ded

vpon by common consent of all, were ratified by the subscription of euery one, and recor∣ded for the posteritie. These things hath Eusebius to like purpose rehearsed and left behinde him in writing, neither haue we in this place cyted them out of season, yea we haue vsed his words for* 3.18 witnesses and knitte them to this our historie, to the ende we geue not eare vnto some which haue condemned the counsell assembled at Nice, as though it had crred in the fayth: againe that we creditt not Sabinus the Macedonian, who called the men that mett there, idiots and rude persons. For this Sabinus bishop of the Macedonians, which inhabit Heraclaea a citie of Thracia, whilest that he gathereth into one volume those things which diuers councells and assemblies of bishops haue committed to writing, he condemneth with opprobrious languages the bishops which mett at Nice for vnlearned and ignorant men. not remembring that in so doing he cōdemneth Eusebius for an idiote, who published the same faith with the greate tryall and experience he had therein. Moreouer some things of sett purpose he ouerskippeth: some other he peruerteth: those thinges which seemed to make for his purpose which tended to the marke he shott at, all those he culled out diligently. And though he praiseth Eusebius Pamphilus for a witnesse to whome creditt may worthely begeuen, and though he hyghly commende the Emperour as one that preuayled very much in the establishing of Christian religion, yet for all that doth he reprehende the faith publi∣shed in the councell of Nice, as deliuered by such as were rude and all together vnlearned. And whome he calleth a wise man, and counteth a true witnesse, the same mans testimonie of sett pur∣pose doth he reiect. For Eusebius reporteth that of the ministers of God which then were present, some excelled for their sage and sober sentences, some for their grauitie of life, and that the empe∣rour with his presence reduced them all vnto concorde, and linked them together in one mind and in one opinion. but of Sabinus if tyme do serue and occasion hereafter be offred, we will say more. The vniforme doctrine of faith agreed vpon & published by open cōsent of all in the generall coū∣cell of Nice, is this: * 3.19 VVe beleue in one God the father almighty maker of all things visible & inuisible, and in one Lord Iesus Christ the sonne of God, the onely begotten sonne of the father, that is of the substance of the father, God of God, lyght of lyght, very God of very God, begot∣ten not made, being of one substance vvith the father by whome all things were made, both the things in heauen and the things in earth. VVho for vs men and for our saluation came dovvne, and vvas incarnate, he vvas made man, he suffred and rose the thirde daye, he ascended into the heauens, he shall come to iudge both the quicke and the deade. And vve beleeue in the holie Ghost. therefore they vvhich say that there vvas a time vvhen he vvas not, before he vvas begot∣ten, or that he had his beginning of nothing, or that he is of an other substāce or essence, or that affirme the sonne of God to be made, or to be conuertible or mutable: these the Catholicke & Apostolicke church of God doth pronounce for accursed. This faith three hundred & eighteene bishops haue confirmed and all consented thereunto, and as Eusebius writeth they all with one voice and one minde subscribed therevnto. fyue onely excepted, which allowed not of this clause, to we••e: 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 originall of some thing either by diuision, or deriuation, or produc∣tion. By production as a budde out of the rootes: by deriuation as children of the parents: by di∣uision as two or three peeces out of a masse of golde. The sonne of God by relation was after none of these maners, and therefore they sayde they would not agree vnto the forme of faith confirmed in the councell of Nice. Wherevpon they derided exceedingly the clause of One substance, and would not subscribe vnto the deposition of Arius. * 3.20 For which cause the councell not only accursed Arius and all his adherents, but also forbad him Alexandria. Morouer by the Emperours edict Arius, Eusebius, & Theognis were exiled, * 3.21 whervpō Eusebius & Theognis in a while after they were banished, gaue vp a booke of their cōuersion & repētāce, signifying withall their cōsent toutching the faith Of one substāce, as hereafter in processe of our history we will declare more at large. At y^• same time Eusebius cōmonly called Pāphilus bishop of Caesarea in Palaestina, whē in y^• same coū∣cell he had a while staggered, & aduisedly pondered with him selfe whether it were his part to ad∣mit y^• plattforme & definitiō of faith▪ at length approued it together with the other byshops & sub∣scribed therevnto, and sent the same forme of faith in writing vnto y^• people whose charge he had, expounding the clause of One substance, lest y^• any thenceforth should suspect him to haue doubted

therof at all. The things which he wrote were after this maner. It is very like (welbeloued) that* 3.22 the acts cōcerning the ecclesiasticall faith cōcluded in the great & famous coūcell held at Nice, came heretofore to your knowledge, specially in that, fame spreadeth her self abrode faster thē the truth curiously tryed or handled of vs: yet that the trueth may not only be embraced of you by hearesay, I haue thought necessary to send vnto you in writing first that forme of faith which I exhibited to the councell, next, the other published by the bishops, where they haue annexed & added certaine things to ours. The forme of our faith which thē was read in presence of our most holy emperour, & thē approued for soūd & certaine, was in this sort, as we haue receaued of the bishops our predecessors both when we were catechized, as also vvhen we vvere signed with the seale of baptisme: as we haue learned of holy scripture: as we haue beleued beīg priest, & preached being bishop, euen so now also beleuīg we haue made manifest our faith vnto you which is this. VVe beleue in one God the father almighty, maker of all things visible & inuisi∣ble, & in one Lord Iesus Christ the word of God, God of God, light of light, life of life, the only* 3.23 begotten sonne, the first begotten of all creatures, begottē of God the father before all worlds, by whome all things were made, who for our saluation was incarnate & cōuersant amōg men, who suffred & rose the third day, who ascended vnto the father and shall come againe to iudge both the quicke & the dead▪ we beleue also in one holy Ghost, beleuing moreouer euery one of these to be in essēce & substāce. the father to be a father in deede, the sōne to be a sōne in deede. the holy ghost to be a holy ghost in deede, cuē as our Lord sending his disciples to preach, said: Goe therfore teach all natiōs baptizīg thē in the name of the father, & of the sōne, & of the holy ghost. Toutchīg all which we firmly protest, that we are of this mind, that we are of this opiniō, & haue bene, and that we minde to perseuer in this faith vntill death do seuer and part asunder body & soule, holding for accursed all cākred heresies the which godlesse persons haue sowē in the world▪ & that you may fully perswade your selues of vs, that we haue heretofore beleued & spoken vnf••inedly and from the hart toutching all the premisses, presently also vve protest, that vve both beleue aryght, and speake as vve ought of God almyghtie and our Lorde Iesus Christ, and vve are able vvith playne demonstration to proue, and vvith reason to persvvade that in tymes past our fayth vvas alike, that then vve preached thinges correspondent vnto the forme of faith already published of vs, so that none in this behalfe can repyne or gaynesay vs. More∣ouer our most holie Emperour hath testified the same to be most true, affirming him selfe to be of the same opinion, he commaunded that all should geue their assent vnto the same that they should subscribe vnto the particulers, that they shoulde condescende vnto the premises, so that this one onely clause, Of one substance, vvere interlaced. The vvhich he him selfe explicated in* 3.24 these vvordes: to be Of one substance, may not be taken accordinge vnto corporall affections, neytherto consist of the Father by diuision, neyther by incision or parting asunder. It may not be that an immateriall, an intellectuall, and an incorporeall nature should admitt or be subiect to any corporall passion, for it behoueth vs to conceaue such mysteries vvith sacred and secrett termes. Our most sage and vertuous Emperour reasoned of these thinges after this sort. The bi∣shops because of the clause, Of one substance, published this forme of faith: VVe beleue in one God the father almighty maker of all things visible & inuisible, and in one Lord Iesus Christ the sonne of God, the onely begotten sonne of the father, that is of the substance of the father, God of God, light of light, very God of very God, begottē not made, being of one substāce with the father, by whome all things were made, both the things in heauē & the things in earth. who for vs men & for our saluation came downe, & was incarnate, he was made man, he suffred & rose* 3.25 the third day, he ascended into the heauens, he shall come to iudge both the quicke & the dead. And we beleue 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 beginninge of nothinge, or that he is of an other substāce or essēce, or that affirme the sonne of God to be made, or to be cōuertible or mutable: these the Catholicke & Apostolicke church of God doth pronounce for accursed▪ whē they had prescribed this forme of faith, we ceased not diligētly to demaund of thē how they vnderstoode that sentēce, To be of the substāce of the father. & that: to be of one substance with the father. where∣vpō there rose obiectiōs & resolutiōs, so that the right sēse of the foresayd sentēces was curiously* 3.26 sought out. They sayd that, to be Of one substāce, signified nothing else thē to be of the father, yet not to be as a part of the father. This seemed vnto vs very well to agree with the expositiō of that blessed doctrine which teacheth the sonne to be of the father, yet not to be part of his substāce.

VVherefore vve accorded vvith this sentence, neither reiected vve the clause Of one substance, because that peace vvas placed before our eyes as a marke to beholde, and moreouer vve had speciall care not to fall from the faith. In like maner vve approued Begotten, not made. For Made* 3.27 they counted a common vvorde vvith other creatures vvhich vvere made by the sonne, that the sonne had nothinge in him vvhich resembled or vvas like vnto them, and for that cause he vvas not a creature like vnto those vvhich vvere made by him, but of a farr more excellēt substāce thē any creature is framed, the which holy scripture declareth to be begottē of the father: inasmuch as no mortall nature can either by vvord expresse, or by thought comprehende or attaine vnto the maner of his generation. In like sort also that clause: The sonne to be of one substance with the* 3.28 father, vvas sifted and allovved, to be vnderstode after no corporall maner, neither to haue any likelihoode vvith mortall liuing things, neither to be by diuision of substance neither by section or parting asunder, neither by mutation of the fathers essence and povver, that the vnbegotten nature of the father vvas farre from al these thinges. And that To be of one substance vvith the fa∣ther, signified no other thing, then that the sonne of God vvas in nothing like the rest of the cre∣atures, but altogether like vnto the father alone vvhich begate him, neither begotten of any o∣other then of the fathers substance and essence, vnto the vvhich thinge thus sett forth, right and reason required that vve should condescende. For vve haue knowen for suertie diuers auncient* 3.29 bishops and vvriters of greate learning and renovvne to haue mentioned this clause, Of one sub∣stance in setting forth of the diuinitie of the father and the sonne. so farre of the faith published in the councell of Nice. vvhervnto vve all condescended not rashly and vnaduisedly but accor∣ding vnto the sentences sett forth in the presence of the most godly Emperour, which were dis∣cussed, & by common assent approued for the causes afore alleadged. And withall we thought good to ratifie the forme of curse published after the exposition of the faith, because that it for∣biddeth that no man do acquaint him selfe vvith forreyne speaches and vnwritten languages, vvhereby in maner all confusion and discord is drawen and crept into the churche, vvhen as the sacred scripture maketh mention no vvhere of any such sentences, to vvete: That the sonne of God had his beginning of nothing, and that there vvas a time vvhen he vvas not. And such like sentences it seemed not agreable vvith reason either in vvordes to talke of them, or in deede to teache them. Vnto vvhich notable decree vve haue subscribed, although heretofore vve neuer accustomed neither acquainted our selues vvith such speaches. These things (vvelbeloued) vve haue necessarily sent vnto you, not onely to certifie you of the censure concluded of vs after our curious sifting and assent, but also to let you vnderstande that while at the first the diuersitie of reports written vnto you offended vs not a little, we persisted in one & the same mind (as it was most meete) euen to the last houre. But afterwards with small adoe, we embraced without any disquietnes at all such things as were not offensiue, when as we with tractable mind sought out the sense and vnderstanding of the words which vvere then in controuersie, and found them al∣together agreable vvith the thinges contayned in the forme of fayth published by vs our selfe. These things did Eusebius Pamphilus sende in writing vnto Caesarea in Palaestina.

CAP. VI.

The Epistle of the Synode contayning their decrees, and the expulsion of Arius* 3.30 with his complices, sundry epistles of Costantine the Emperour.

THe councell it selfe by generall consent wrote these things which followe vnto the churche of Alexandria, and vnto the inhabitants of Aegypt, Lybia, and Pentapolis.

Vnto the holy (through the grace of God) and the renowmed church of Alexandria, & to the beloued brethren throughout Aegypt, Lybia, & Pentapolis, the bishops assembled at Nice, and summoned to the greate and sacred senate sende greeting in the Lorde.

VVhen as by the grace of God and the commaundement of the moste vertuous Emperoure* 4.1 Constantine, vvho gathered vs together from diuers cities and prouinces, the great•• and sacred councell of Nice is summoned: it seemed expedient that letters from the vvhole sacred assembly should be sent vnto you, wherby you might be certified as vvell of the thīgs called into questiō

and exquisitely decided: as also of the canons therein cōfirmed. First of all the things which did concerne the impious & peruerse opinion of Arius & his complices, were fully handled in the presence of the most godly Emperour Constantine, whervpon it pleased the councell by cōmon consent of all, to pronounce his wicked opinion to be helde for accursed, and the execrable words and blasphemous sentences he vsed, ••aying: that the sonne of God had his beginning of* 4.2 nothing: that there was a time vvhen he vvas not: That the sonne of God vvas of free vvill incli∣ned to vertue & to vice: that he was a creature, and that he vvas made, all vvhich the holy coun∣cell did accurse, nay it may not be permitted that his impious opinion, his insolent madnesse, his blasphemous vvordes shoulde come within hearing. Moreouer you haue heard or at least∣vvise ye shall heare of vs toutchinge him and his ende, lest that vve seeme rashly and vvithout cause to insulte and inueye against a man vvhich receaued dew for his desert. His impietie grew to that passe, and so preuayled, that he lead Theônas bishop of Marmarica, and Secundus of Ptolemais, together vvith him into perdition. for they vvere partakers of the same punishment vvith him. After that the grace of God had deliuered vs from that peruerse opinion, from that impietie and blasphemie, and from such people as presumed to sowe discorde and debate in the middest of such as leade a peaceable and quiet life: there remained as yet toutching the cō∣tumacie of Meletius, and such as he had aduaunced vnto ecclesiastical orders to be determined of vs, and vvhat the councell decreed toutchinge him thus vnderstande vvelbeloued brethren. The councell beyng bent to deale vvith more clemencie tovvardes Meletius then he deserued,* 4.3 (for by iust iudgement he was worthy of no pardon) decreed that he should remaine in his pro∣per city, that he should haue no authoritie to make ministers, no authoritie to aduaūce any vnto the ecclesiasticall function, neither to appeare or present him selfe in any other region or in any other citie for that purpose, but onely to retayne the bare name and title of his office and digni∣tie: they decreed farther toutching such as were entred into holy orders by his laying on of hāds, that they after confirmation vvith more mysticall laying on of handes should be admitted into the fellovvship of the church, with this condition: that they shoulde enioye their dignitie & de∣gree of the ministerie, yet that they be inferiour vnto all the pastors throughout euery prouince and churche, the vvhich the most honorable man and our college Alexander hath ordayned. Moreouer that they haue no authoritie to elect the ministers approued by their censures, no not so much as to nominate thē which are to execute the ecclesiasticall function, nor to intermedle with any thing toutching thē that are within Alexanders iurisdiction, without the cōsent of the bishop of the catholicke church. But they who through the grace of God & the meanes of your praiers were found no maintayners of schisme, but cōtained thē selues within the bounds of the Catholicke & Apostolicke churche, voyd of all erroneous blemishe, let these haue authoritie to consecrate ministers, to nominate such as shalbe thought vvorthie of the cleargie, and in fine freely to do all according vnto the rule & canon of the church. If in case that one of them which presently enioye the ecclesiasticall dignitie, chaunce to finishe his mortall race, thē 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 thervnto and confirme his election) may succeede in the place of the deseased. our will is also that, that liberty be graūted vnto all others. But of Meletius name∣ly it is otherwise decreede, to wete, that both for his insolent boldnes, wherewith heretofore he molested the quiet estate of the church, and also for his temeritie and wilfull ignorance openly shewed, he shoulde haue neither power, neither authoritie geuen him, for in that he is a man, he may agayne vexe the churche with the like disorder. And these decrees properly and seuerally do concerne Aegypt, and the most holy churche of Alexandria. But if any other thinge besides this be decreed and concluded vpon vvhylest that the most honorable lorde our fellovve mini∣ster and brother Alexander is present vvith vs, he beynge both president and priuye to our do∣inges, vvyll in presence of you all more exactly recite the vvhole vnto you. VVe sende you gladde tydinges of the vniforme consent and agreement toutching the celebration of the most* 4.4 sacred feaste of Easter, that by the meanes of your prayers the sturre raysed in that behalfe vvas quietly appeased. so that all the brethren vvhich inhabite the East, obseruinge heretofore the maner of the Ievves, novve vvith vniforme consent do follovve the Romaines, and vs, and you, vvhich of olde tyme haue retayned vvith vs the selfe same order and maner of celebration. VVherfore reioyce partly because of these prosperous affaires, and partly for the peace and vni∣forme agreement of all, & partly also that all heresies are abādoned & plucked vp by the rootes,

and embrace vvith greater honor & more feruent loue our fellow minister Alexander, but your bishop. whose presence was a great pleasure vnto vs, who in those yeares tooke great paynes & labored exceedingly to reduce the affaires of your church vnto a quiet & peaceable state. powre vnto God harty prayers for vs all, that the things rightly decreede & established may continewe for firme & inuiolable through God the father almighty, & our Lord Iesus Christ together with the holy ghost, to whome be glorie for euer & euer, Amen.

It is euident by this Synodicall epi∣stle, that they accursed not onely Arius and his complices, but also the sentences of his peruerse opinion, moreouer that they agreed among thē selues toutching y^• celebration of Easter: that they receaued y^• graūd hereticke Meletius, graūting him licence to retaine his episcopall dignitie, yet* 4.5 depriuing him of all authoritie to execute the functiō as a bishop vseth. for which cause I suppose the Meletians in Aegypt vnto this day to haue bene seuered from the church, because that the coun∣cell tooke away from Meletius all authoritie. We haue moreouer to vnderstād, that Arius wrote a booke of his opinion, the which he intituled Thalia, the style & phrase of the booke is both wan∣ton and dissolute, resembling in all poynts the bawdy ballets and rymes of the wanton poet Sota∣des. the which booke also the councell then dyd condemne. Neyther was the councell onely care∣full by writinge to certifie of the peace established, but the Emperour also signified the same by his letters vnto the church of Alexandria.

Constantinus the Emperour vnto the Catholicke church of Alexandria.

VVe wishe you health in the Lord welbeloued brethren. A great & a singular benefite of the* 5.1 deuine prouidence of God is conferred on vs, in that all errour and deceate beinge quite put to slight, we acknowledge one & the selfe same faith. For henceforth there remayneth no refuge for the sleyghts of the deuill intended agaynst vs, vvhatsoeuer through fraude he pretended, the same is vvholly taken avvay. The bright beames of the trueth according vnto the commaunde∣ment of Christ, ouercame those dissentions, schismes, those tumults (& as I may so terme it) that deadly poyson of discorde. one God therfore all we both in name do adore, and in faith do be∣leue to be. And to the end the same through the forewarning of god might be brought to passe, I haue called together a great cōpany of bishops vnto the city of Nice, with whome I also beīg one of your n••ber, & most willingly addictīg my selfe wholly together with you vnto the same busines, haue endeuored that the trueth then in cōtrouersy might throughly be tried out. wher∣fore all things that seemed to breede occasion of discord or dissention, vvere narrovvly sifted & sought out. How great & what horrible blasphemies (God of his goodnes be mercifull vnto vs) haue some vnreuerently vttered against our great sauiour, against our hope and life, and impu∣dētly not only blased things cōtrary vnto the scriptures inspired from aboue & the sacred faith, but also affirmed they beleued the same? For vvhen as three hundreth bishops and aboue, men of great fame both for modestie of minde & sharpnesse of witt, had confirmed one & the same faith, which was founde to be a true faith by the trueth it selfe, and playne testimonies of holie scripture sought out for the purpose: Arius alone was found (beyng ouercome with the power and fraude of the deuill) to fall from the same: and beynge prone therevnto through the per∣uersitie of his minde, scattered and sovved first of all amongest you, aftervvardes amongest vs, this poysoned errour of perdition. VVherefore lett vs embrace that doctrine vvhich almightie God, the father of heauen hath deliuered vnto vs: let vs returne vnto our dearely beloued bre∣thren vvhome the wicked & impudēt minister of Satan hath seuered asunder: let vs vvith might and mayne, and (as commonly vve say) vvith all the vaynes in our hart, go home agayne vnto the generall societie and body of the church, and vnto our ovvne naturall members. This aboue all other things behoueth your wisdome, your faith & holines, after the remouīg frō your minds the cākred poysō of the aduersary, who set him selfe opposite against the trueth: that without all delaye ye haue recourse vnto the grace and goodnes of almightie God. For that which seemed good vnto the three hūdred bishops, is no othervvise to be taken then for the sentence of God, specially in as much as the holie Ghost vvas resiant in the mindes of so vvorthie and so notable men, inspiring them vvith the deuine vvill of God him selfe. VVherfore let none of you stagger at the matter, let none of you make any delay at all, but all ioyntly vvith most vvillinge mindes returne vnto the most perfect way of trueth: that as soone as I my selfe come amōgst you, I may together with you rēder dew thāks vnto the god whose eye nothīg doth escape: because that he

hath not onely reuealed vnto vs the true & syncere faith, but also geuen vnto vs most graciously the loue and charitie which vvas to be vvished of vs all. God keepe and preserue you vvelbe∣loued brethren.

This the Emperour wrote vnto the people of Alexandria; signifying in playne words that the finall conclusion & definitiue sentēce of the faith was not layde downe vnaduisedly, neither came to passe by happe hazard: but after great labour & industrie, after diligent searching and sifting out of the trueth, to haue bene published by the councell: and not some thinges to haue bene handled, some other things to haue bene omitted: but all whatsoeuer seemed necessary to be entreated of, toutching the confirmation of y^• doctrine of faith, to haue bene sufficiently discoursed: neither to haue bene firste vnaduisedly decreed, before all were curiously handled, in so much that all what so euer seemed to breede occasion of controuersie or discord, was quite plucked vp by the rootes. But (that I may vtter all in one word) Constantine calleth the censure of the whole assem∣bly, the sentence of God him selfe, neither doubted he but that so great a company of bishops was vnited & linked together in one mind & in one opinion by y^• motion & instinct of the holy ghost. Yet for all this, Sabinus who is the ringleader of the Macedonian heresie, wilfully and of sett purpose impugneth these thinges: yea moreouer he termeth such as mett at Nice, vnlearned and doultishe idiots: neither is he ashamed to charge Eusebius bishop of Caesarea with the reprochefull spot and blemishe of ignorance, neither weyeth he this with him selfe, that such as were present at the coū∣cell, though they were vnlearned men (as he reporteth) yet being inspired from aboue, & endued with the grace of the spirite of God, could in no wise straye from the trueth. But let vs heare what the Emperour layde downe in other letters against the opinions of Arius and his complices, the which also he sent abroade vnto the bishops and congregations throughout christendome.

An other Epistle of Constantine.

COnstantinus the puyssāt, the mighty & noble Emperour vnto the bishops, pastors, & peo∣ple* 6.1 whersoeuer. Inasmuch as Arius traceth the stepps of detestable & impious persons: it is requisite that he be partaker with them of the selfe same infamie and reproche. For as Porphyrius the svvorne aduersarie & deadly foe of deuine seruice, vvho lately published levvde cōmentaries, in the cōfutation & defiance of Christian religion, vvas revvarded according vnto his desert, and so recōpenced that within the cōpasse of these fewe yeares he was not only grie∣ued with great reproche, & blemished with the shamefull spot of infamie, but also his impious & blasphemous works, perished & vtterly were abolished: euen so now it seemed good vnto vs to call Arius & his complices, the vvicked broode of Porphyrius, that looke vvhose maners they haue imitated, they may enioye also the priuiledge of their name. Moreouer we thought good, that if there can be founde extant any worke or booke compiled by Arius, the same shoulde be burned to ashes, so that not only his damnable doctrine may thereby he vvholly rooted out: but also that no relique thereof may remaine vnto the posteritie. This also we straightly cōmaunde & charge, that if any man be found to hyde or conceale any booke made by Arius, and not im∣mediatly bring forth the sayd booke, & deliuer it vp to be burned, that the sayde offender for so doing, shall die the death. For as soone as he is taken, our pleasure is that his head be stricken of from his shoulders. God keepe you in his tuition.

An other epistle of Constantine.

COnstantinus the Emperour vnto the churches throughout christēdome sendeth greeting.* 7.1 VVhen as I perceaued by the florishing & prosperous estate of the publicke weale, how greatly we are beholding vnto the goodnes of almightie God conferred vpon vs: I dee∣med that aboue all things it behoued me of dutie to foresee, that in the most holy and sacred as∣semblies of the Catholicke church vnder heauen, there shold one faith, syncere loue & charitie, vniforme consent & agreement toutching the religion & seruice of almightie God, vnuiolably be retayned. But sithence that the same could by no other way or meanes be compassed, neither in any other sure or certaine place be setled, vnlesse that either all the bishops, or at lestvvise the greater part of them assembled together, & layde downe their seuerall censures concerning the most holy religion & seruice of God: therfore when the greatest company that coulde be gott, mette together, I my selfe as one of your number, vvas present vvith them. Neyther tooke I in scorne (vvhereat novve I greatly reioyce) that I coupled my selfe vvith you in those affayres.

VVe proceeded so farre in the premisses, and handled all thinges so exquisitely, vntill the sen∣tence vvhich seemed gratefull and acceptable vnto God the ouerseer of all thinges, for the con∣corde and consent in religion vvas openly pronounced, so that there remayned nothinge here∣after to be concluded vpon, vvhich seemed to tende or grovve either vnto discorde or disagree∣ment toutchinge the faith. VVhen as there at that tyme vve reasoned of the most sacred solem∣nitie and feast of Easter, it seemed good by vniforme consent of all, that all men, in all places shoulde celebrate it, vpon one and the selfe same daye. for vvhat vvas there more auaylable? vvhat could there be more glorious, then that this feast (vvhereby vve retaine and holde fast the firme hope of immortalitie) shoulde, after one and the same order, and after the same manifest trade, vvithout noueltie or alteration be obserued? and first of all it seemed altogether contrary to order, that in the celebration of the sayd most sacred feast, we should imitate the rites & ma∣ner of the Iewes, who in as much as they haue defiled their hāds with an hainous offence, reason it is as impure persons their minds should be helde snared in blindnesse. It remayneth therefore that vve lay aside theyr custome, and publishe for a remembrance vnto the posteritie in tyme to come the celebration of this feaste after a truer & more syncere institution, the vvhich vnto this present time from the first day of the passion we haue obserued. VVherfore let vs haue nothing common, with that most odious broode of the Iewes, for we are taught by our sauiour to tread an other way the which we must cleaue vnto. there is layde downe a race & a limite both decēt and lawfull for our most sacred religion. let vs ioyntly retaine this with vniforme consent (most honorable brethren) & withdraw our selues from that despitefull nation. For in very deede it is the greatest absurditie that can be, for them arrogantly to vaunt that we can in no wise obserue these things without the ayde and helpe of their discipline. VVhat is it whereof they are able to sauour aright, who after they had put the Lord Iesus to death, hauing remoued the right sense of their minde out of his quiet seate, vvere caryed not vvith the vveyght of reason, but vvith an in∣tollerable vvilfulnesse of rashe enterprises, vvhither so euer the frensie and madnesse that vvas ingraffed in their mindes did leade them? And in this poynte it is apparent they see not the ma∣nifest trueth, (no maruell then they erre in many things) in that they besides the appointed time for the celebration of this fest, within the compasse of the selfe same yeare do celebrate a second Easter. VVhat cause then shall moue vs to imitate these men, vvhome vve see thus manifestly infected vvith the grieuons maladie of errour? vve vvill in no vvise permit the same feast in one and the same yeare the seconde time to be solemnized. If that I had bene carelesse and busyed my selfe herein nothinge at all, it had bene your parte and duetie to haue imployed both your diligence, and also with earnest and continewall prayer to haue craued that the right rule and synceritie of your minds should in no wise participate, neither in any thing haue felowship with the vvicked vvayes of levvde persons. Besides all this, vve may easily perceaue hovve shamefull and detestable a thinge it is to dissent and disagree about so vveyghtie a matter, and about so hygh and so religious a feaste. One festiuall daye of purchased freedome, to vvete, of the moste blessed passion & bloodsheding hath our sauiour commended vnto vs, one catholicke churche he would haue to be collected of all, whose mēbers though they be many & in sūdry places dis∣persed vnder heauē: yet do they knit & close together in one spirite, that is in the will & pleasure of almighty god. I would that of your wisdome & holines, you deepely weyed with your selues how disordered & vndecent a thing it is, vpō the selfe same dayes, for some religiously to fast, & for some others ryotously to feaste it out: and after Easter holidayes, for some to feast, and yeld them selues to fullnesse of pleasure, for others to abstayne, and obserue the prescribed dayes of fastinge. VVherefore this is to be reformed, and reduced vnto one maner and custome, this (as I am sure you doe all, knowe very vvell) is the pleasure of God him selfe. And in as much as the same is ryghtly to be redressed, that vve haue nothinge common vvith murtherers of fathers, and such as haue putt theyr Lorde and mayster to death: In as much as agayne that orderly, and comelie maner retayned of all the churches throughout the vvorlde, inhabiting either the VVest, the South, or the North, and in sundrie places also of the East, vvas to be ob∣serued of vs: therefore it is that presentlie all haue thought ryght vvell thereof. I my selfe also haue taken vpon myne ovvne person, your tractable vvisdome, that looke vvhat cu∣stome soeuer vvith vniforme consent, is of force in the citie of Rome, in Italie, & Aphtick, in all Aegypt, Spaine, Fraunce and Bryttaine, Libya and all Greece, in the prouince of Asia, Pontus, and Cilicia: the same also vvith vvilling and gratefull minds, should be ratified and approued

of you all. Considering of this carefully vvith your selues, that not onely the greater number of congregations lyeth in the places before mentioned: but also that it is a most godly purpose for all men ioyntly with one harte and voyce, to desire that established, which right and reason re∣quireth to be done, which also hath no fellowship with the damnable periurie of the despiteful Iewes. but that I may vtter the whole in fewe wordes, it seemed good by common assent of the whole assembly, that the most sacred feaste of Easter, shoulde be celebrated vpon one, and the selfe same daye. for it may not be that variance and dissention shoulde raygne about the cele∣bration of so holy, and so high a feast, yea moreouer it is very commendable to condescend vn∣to this sentence, which is farre from all error that doth preiudice the faith, & from all fellowship with shamefull sinne. VVherefore the matter being brought to this passe, embrace this decre with willing mindes as an heauenly & most godly commaundement. for whatsoeuer is decree∣ed in the holy councels of Bishops, the same is to be attributed to the will of God. VVherefore when you haue certified al our welbeloued brethren, of the canons of this councel, the sentence already layd downe, & the maner of celebrating the most holy feast, it is your parte to approue the same, and duely to obserue it: that as soone as I can perceaue the right disposition of you all, the vvhich of long tyme I haue desired, I may vpon one, and the selfe same daye, together vvith you all, solemnize this most sacred feaste, and ioye for your sakes: the vvhiche shall come to passe, if that I may vnderstande, that not onely the spite and outragious dealing of the deuill, through your vvell doing, ayded from aboue, is vvholly put to flyght and abandoned from a∣mongest you: but that also our fayth by reason of peace, and concorde, doth euery vvhere nota∣bly florishe. God preserue you vvelbeloued brethren.

An other Epistle vnto Eusebius.

COnstantinus the puysant, the mighty, & noble Emperour, vnto Eusebius sendeth greeting.* 8.1 Euen as (welbeloued brother) I haue learned of a truth, and am fully perswaded, that all Churches from the fundations, are either through negligence gone to decay, or through feare of the daūger that was like to ensue haue bene lesse repayred then they should haue bene, yea vnto this present daye, by reason of the grieuous maladye of spite, and great tyrannye exer∣cised vpon the Sainctes of God, and the seruants of our Sauiour Iesus Christ: so now liberty be∣ing restored vnto all men, and that dragon, and persecutor Licinnius being foyled, & the directi∣on of ecclesiasticall affayres remoued from the disposition of the vulgar sort, by the prouidence of Almighty God & the vigilant labor of our ministery, I suppose that the power and might of God is made manifest vnto all men, & that they which fell by reason of feare, or incredulitie, or other infirmitie whatsoeuer, in as much as nowe they acknowledge the true God in deede, will repent and returne vnto the true and right way. VVherefore what Churches so euer thou doest gouerne, or other places, where other Bishops, Priestes & Deacons, of thy acquaintance, doe o∣uerse, our will is, that thou admonish them all, that with watchful eye, the buildings of the chur∣ches be looked vnto: to the ende that such as stande may be repayred, and also be enlarged, or else vvhere necessitie so constrayneth, they may be erected all new from the foundation. Looke what thinges are necessarily required for buildinge, see that either thou thy selfe, or some other in thy name, demaunde them of the Lieuetenants, or rulers of our prouinces. for vve haue signi∣fied vnto them by our letters, that vvith all celeritie and promptnes of minde they shall supplye the vvante of such thinges as thine holines doth prescribe. and thus vvelbeloued brother I com∣mitt thee to the tuition of Almighty God.

These thinges the Emperour wrote for the buylding of the Churches, vnto the Bishops of euery prouince, and what seuerally he wrote vnto 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 puysant, the mighty, and noble Emperour, vn∣to* 8.2 Eusebius Bishop of Caesarea, sendeth greeting. In so much that in the * 8.3 citye, vvhich is called after our name, there inhabiteth a greate multitude of men (our Sauiour Iesu, and God the father, of his prouidence sending encrease thereunto) vvhich embraceth the most holy Church, to the ende all the Ecclesiasticall affayres, may in the same place dayly encrease more & more, vve haue thought good, that more Churches shoulde be erected, and buylded there. VVhere∣fore accept vvith louing harte, vvhat our vvill and pleasure is. VVe haue thought good to sig∣nifie vnto thy vvisedome, that thou shouldest prepare fyftye volumes, or coppies of holy Scrip∣ture,

written in parchment, which shalbe both legible, hādsome, & portable, & that thou com∣maunde moreouer, that they be written of skilfull scriueners, exercised in the arte of penning. our will is, that the volumes comprise those bookes of holy Scripture, whose penning, and vse, thou thy selfe shalt thinke most necessarily to auaile for the edifying of the Church. Our highnes hath sent letters vnto our heade treasurer, that he shoulde minister all necessaries for the prouisi∣on of these bookes. It is thy part then, to ouersee with speede, that these vvritten coppies be made ready. Moreouer by vertue of these our letters (as right requireth) we geue thee liberty to take vp tvvo common vvaggons, for the conueying of them thither, for so the vvritten coppies shal the sooner be brought vnto vs, and so much the better if one of thy Deacons, be put in trust therewith. who when as he commeth in place, shall find the proofe of our liberality. God keepe thee in health welbeloued brother.

An other epistle vnto Macarius.

COnstantinus the puysant, the mighty, and noble Emperour, vnto Macarius Bishop of* 9.1 Ierusalem, sendeth greeting. So bountifully vvas the goodnes of our Sauiour, shevved towards vs, that no tongue is able for the worthines thereof, sufficiently to expresse this present miracle: that the pleadge or monument of his most blessed passion, which of late laye hidd in the bovvells of the earthe the space of so many yeares, shoulde at length be reuealed vnto the seruants of God being set at libertie, after conquering of the common and generall e∣nemie: it farre exceedeth all humane sense, and capacitie of mans vvitt. For if all the sages, and vvisest sorte of men throughout the vvorlde, assembled them selues together, and purposed to reason and entreate hereof, without doubt they coulde not, for the worthines thereof, satisfie with any circumstance, no, not the least point thereof the fayth annexed vnto this miracle is of such force, and so farre exceedeth the sense and capacitie of mans nature: as celestiall, and di∣uine thinges, doe passe humane and worldly affaires. VVherefore this is alwayes my principall and onely marke to shoote at, that euen as the true fayth reuealeth her selfe dayly, by newe and straung miracles: so all our mindes with all modestie, and vniforme readines, shoulde be fixed, and more prone, to the obseruation of the most holy and blessed Gospell. besides this, that also (the vvhich I thinke euery man knovveth full vvell) I vvoulde haue thee fully assured to be my chiefe care, that the sayd holy place, (the which by the commaundement of God, we haue pur∣ged from the foule weight of the filthy Idols, ouerlayed therevvith as it vvere vvith a most grie∣uous burthen: the vvhich place also vve knowe to haue bene recounted holy in maner from the beginning of the vvorlde, and aftervvards also to haue yelded more euident proofes of holines, by sturring vp againe the faith of the passion of our Sauiour, as it vvere from out of darkenes in∣to light) be bevvtified vvith goodly and gorgeous buylding. It is requisite that thy vvisedome doe cast vvith thy selfe, and sett in order this work••, and carefully prouide necessaries for all cir∣cumstances to the ende that not onely the sanctuary may excell for bevvtie, all the rest vvhere∣soeuer: but that also the other partes thereof may be such, as shall farre passe in excellencie of buylding, all the principall Churches throughout euery citye. I certify thee moreouer, that tout∣ching the making vp of the vvalls, and the curious vvorkemanship thereof, I haue charged our friende Dracillianus (who gouerneth diuers other coasts) and also the ruler of that prouince, our grace hath charged them, that what artificers, what workemen, what other thinges soeuer shall seeme expedient for the buylding, they shoulde learne of thy wisedome, and forthvvith be sent thither for the prouision thereof. Concerning the pillers, & other parts of the temple to be made of marble, looke vvhat thou supposest fittest, both for the maiestie of the workmanship, & con∣tinewance of the buylding, taking vvith thy selfe good aduisement therein, that thou certifie vs thereof by thy letters, to the ende that we vnderstanding by thy letters what you haue neede of, may from euery vvhere conuey the same thither vnto you for it behoueth vs to garnishe, & sete forth vvith great maiestie, the heade, and chiefe place of the vvhole vvorlde. our vvill is besides, that thou certifie vs, vvhat thine opinion is, vvhether it vvere better to haue the roofe of the san∣ctuary embovved vautvvise, or vvrought after some other kinde of artificious cunning▪ if em∣bovved vautvvise, then may it finely be gylded all ouer. It resteth then that thy holines, vnto vvhose prudent consideration (as it is premised) we haue referred the whole, do certifie vs vvith all speede, what vvorkemen, vvhat artificers, vvhat prouision ye shall haue neede of: & also that

thou signifie vnto vs thy minde, toutching the marble, and pillers to be made thereof, and the embovved roofe, if that kinde of vvorke please thee best. God keepe thee in health vvelbeloued brother.

The Emperour wrote also solemne and large epistles against Arius, and his complices, the which he caused euery where, and in euery citie, to be blased abroad: taunting him bitterly for his follye, and skoffing wise grieuing him to the gutts. besides he wrote letters vnto the Nicome∣dians, where he inueyed agaynst Eusebius, and Theognis. He charged Eusebius with subtle treache∣ry* 9.2 and lewde behauiour: and not onely that he had infected him selfe with the noysome filth of A∣riamse, but also in the* 9.3 tyrants behalfe, wrought treason agaynst him, and after the maner of a re∣bell resisted his enterprises. Wherefore he exhorted them to choose an other Bishop in his rowme. The which Epistles of his, because that they are somewhat longe, I thought good presently not to trouble the Reader withall, in so much as, such as are desirous thereof, may easily, and at pleasure, both finde, and peruse them. And of these thinges thus much.

CAP. VII.* 9.4

Howe that the Emperour Constantine, called Acesius, a Nouatian Bishop, vnto the councell of Nice.

THe Emperours care and industrie, moueth me to mention an other act of that councell, wherein he applyed him selfe, to the maintenance of peace. And because he greatly respe∣cted the vnitie, and concorde in Ecclesiasticall affayres, he summoned Acesius Bishop of the Nouatian sect, to the councell. After that the determination of the councell, toutching the fayth was both layde downe in writing, and ratified with the scuerall subscriptions of all their handes: the Emperour demaundeth of Acesius, whether he woulde assent vnto the same fayth, and also vnto the canon concluded vpon, toutching the obseruation of the feast of Easter. who made answere: the councell (O Emperour) hath concluded, and decreed no newe thing▪ for I haue lear∣ned of olde, that euen from the beginning, and the Apostolick times them selues, the selfe same fayth was retayned, and the selfe same time, for the celebration of the feast of Easter was obserued. Agayne, when the Emperour demaunded of him, the cause why he seuered him selfe from the com∣munion of the faythfull: he alleadged for him selfe, such thinges as had happened vnder the raygne of Decius, and about the persecution of that time, and also he brought forth the precise obseruation, of a certayne seuere Canon, to were: * 9.5 that such as after baptisme, through frayltie of the fleshe, had fallen vi••o that kinde of sinne, the which holy Scripture termeth, the sinne vnto death, shoulde not be partakers of the holye mysteries, but exhorted vnto repentance: and that they shoulde wayte for remission of sinne to proceede, not of the Priestes, but of God him selfe, who both can, and is of power sufficient to remitt sinne. The whiche when Acesius had vttered, the Em∣perour sayde vnto him agayne: * 9.6 Prouide thee a ladder (O Acesius) and clyme alone into hea∣uen. These thinges did neyther Eusebius Pamphilus, neyther any other writer once make men∣tion of, but I my selfe learned it, * 9.7 of one that was of no small creditt, of greate yeares, and such a one as rehearsed the thinges he sawe done in the councell. whereby I coniecture the selfe same to haue happened vnto such, as herein haue bene silent, the which thinge diuers Historiographers haue practised▪ for these men ouerskipp many thinges, eyther because they fauour some one side, or flatter some kinde of men. And so much of Acesius.

CAP. VIII.

Of Paphriutius Bishop of a certaine place in the vpper Thebais, and Spyridion Bishop of Trimithous a citie of Cyprus.

IN so much as heretofore we haue promised to speake of Paphnutius and Spyridion, nowe fitt opportunitie is offered to performe the same. This Paphnutius was Bishop of a certayne citie in the vpper Thebais, so vertuous, and so holy a man, that straung miracles were wrought by him. He had one of his eyes pulled out, in the tyme of persecution. Wherefore the Empe∣rour had him in very greate reuerence, and sent for him at sundrye tymes, to come vnto his sump∣tuous pallace. The emptye place of the banished eye, he was wonte to kisse. So greate a reue∣rence and honor, did the Emperour Constantine owe vnto auncient, and holy fathers. And this* 9.8 is one thinge whiche I had to saye of Paphnutius. An other thinge also I will reporte whiche

came to passe, through his aduise, both profitable for the Church, and honorable for ecclesiasticall persons. The Bishops thought good, to bring a newe lawe into the Churche, to were: that they which were of the Clergie (I meane Bishops, Priestes, & Deacons) should thenceforth, not com∣pany with their wiues, the which they had coopled vnto them being lay men. When as they went about to reason hereof, * 9.9 to consult among them selues, toutching this matter: * Paphnutius stoode vp in the middest of the assembly of Bishops, and brake out into lowde speaches, & language, that the necks of clergie men, and such as were entred into holy orders, were not to be pressed downe with an heauy yoke, and greeuous burthen, saying: * that mariage was honorable, & the bedd vn∣defiled: that it was their part to foresee, lest that with toe seuere a censure, they should greatly iniu∣rie, and offende the Churche of God: that all, possibly coulde not away with so austere a discipline, to be voyde of all perturbation, and frayltie of the fleshe: and that peraduenture likewise euery of their wiues, coulde not brooke so rare a rule of continencie, prescribed vnto them. He termed the company of man and wife, lawfully coopled together, chastity: and that to seeme sufficient inough, for such as had entred into holy orders, being single men, thenceforth (according vnto the old eccle∣siasticall tradition) to liue a single life: and not to seperate any man asunder from his wife, the which he had maried being a laye man. such speaches vsed Paphnutius, when he him selfe had neuer bene maried, and (as I may iustly auoutch) neuer knewe what womans company meant. for of a childe he ledd a straict life, in the company of the religious worshipers, and excelled all others in fame (if then there was any such in the worlde) for continency of mind, and chast behauiour. to con∣clude, the whole councell then assembled of ecclesiasticall persons, yelded vnto the sentence of Paph∣nutius, wholy ending all controuersie, that might rise in this behalfe, and permitting libertie vnto euery man at his owne pleasure, to refrayne as him listed the company of the maried wife. so farre of Paphnutius. * 9.10 And that I may saye some thinge of Spyridion, he was so holye, and so vertuous a sheepeheard of cattel, that he seemed worthy to be appoynted the sheepeheard of men. He was Bi∣shop of Trimithous, a citie of Cyprus, who when as there he executed the function of a Bishop, yet for his singuler modestie, he kept also a flocke of sheepe▪ and although many notable thinges are re∣ported of him, yet lest that we seeme to digresse toe farre from the purpose, we will content our sel∣ues with the relation of one, or two of his famous Acts. Theeues on a certayne tyme, about mid∣night, brake into his sheepecote, and by stelth went about to conuey away, some of his sheepe, but God who kept the sheepeheard, saued also the sheepe. for the theeues with a certayne inuisible kinde of force, were helde fast bounde vnto the sheepecote. At the dawning of the daye Spyridion came to his folde, and seeing the handes of the theeues tyed behinde them, forthwith vnderstoode the circumstance, and by prayer which he made vnto God loosed their handes, and exhorted them earnestly to gett their liuing, not with the spoyle of other mens substance, but with the sweate of their owne browes. yet in the ende he gaue to them a fatt wether, bidding them farewell in this sorce: I geue you this, lest it repent you that ye haue labored all night in vayne. one of his doings was this. the other in this sorce. He had to his daughter a virgine, endued with her fathers pietie* 9.11 and holines, her name was Irene, in whose custodie, a deare and familiar friende, left a precious ie∣well, she weying the charge of this iewell, hidd it in the grounde, and in a while after departed this life. then came the owner, and seeing that the mayde was deade, he went about to entangle the father, sometymes charging, and threatning him with foule meanes, some other tymes entreating him with fayre wordes. the olde man weying the losse of his friende, as much as his owne, gott him vnto the sepulchre of his daughter, praying vnto God, that now before the tyme he wil voutch∣safe to shewe vnto him the promised resurrection, the which hope of his, fayled him nothing at all. for the mayde reuiued, and came to the presence of her father, which also, as soone as she had reuea∣led vnto him the place where the iewell laye hidd, vanished away out of his sight. such men there florished, in many of the Churches of God, in the tyme of Constantinus the Emperour. These thin∣ges I both hearde with myne eares, many of the Isle of Cyprus reporting to be true: and also I read it in a certaine booke of Ruffinus a Priest, written in the latine tongue, whence I haue borow∣ed* 9.12 these and sundry other thinges, the which I will hereafter alleadge.

CAP. IX.* 9.13

Of Eutychianus the Monke. The dissoluing of the councell of Nice. The tyme thereof, and the chiefe men then present.

I Haue learned also that Eutychianus, a man of syncere religiō, florished at that time, who though he were of the Nouatian secte, yet did he many straunge things, nothing inferior vnto the acts mētioned a litle before. I will reueale him, y^• reported vnto me his doings, neither will I cloke or conceale that, at all, though therefore I may incurre the daūger of suspicion or the reprehensiū of diuers persons. It was Auxanon, a priest of y^• Nouatian church, who hauing liued many years went, being a very yong man vnto the councell of Nice, together with Acesius: that told me all the things which happened vnto Acesius, of whome I spake before. It was euen he y^t lengthened his dayes, & continewed his yeares, frō that time, vnto the raigne of Theodosius the yonger, & rehear∣sed vnto me being a very yong man, all the famous actes of Eutychianus. And though he ranne o∣uer many gifts of the grace of God, bestowed vpon him, yet reported he of him, one notable thing which happened in the raygne of Constantine the emperour, which was thus. One of the garde whome the emperour calleth ordinary, as soone as he was ones suspected of traiterous conspira∣cy, fled away. The emperour being throughly moued with indignation against him, gaue straicte charge, & commaundement, that wheresoeuer he were taken, there immediatly he should be execu∣ted. He was found about Olympus in Bithynia, & fettered w^t cruell, & greuous bonds in the parts of Olympus, then clapt in prison. In those parts Eutychianus had his abode, leading a solitary lif, curing many of their grieuous maladies, both outwardly in body, & inwardly in their mind. with him this Auxanon had his conuersation, being as then a yong stripling, which afterwards liued many yeares, & learned vnder him y^• monastical trad of liuing. They flock about Eutychianus, that he would release y^t prisoner, & entreat the emperour for him (for the miracles wrought by Eutychi¦anus were famous, & being bruted abrode, they came to y^• eares of y^• emperour) he eftsones with a willing, & prompt mind, promiseth that he will take his iorney to y^• emperour, in his behalfe. But whilest y^• y^• prisoner endured extreame torments, by reason of y^• intollerable fetters, wherewith he was fastened: y^• solicitors of his cause informed Eutychianus, y^• death, because of his bitter punish∣ment, would preuent both y^• execution inioyned by y^• emperour, & y^• supplication y^• was to be made for him. Eutychianus then, sent vnto the kepers of y^• iayle, requestinge thē to loose y^• man. And whē they had answered, that the deliuerance of the prisoner, would be the great daūger of their liues: Eutychianus together w^t Auxanon, went straight way vnto y^• prison. When as y^• kepers being en∣treated, would not open y^• prison: y^• gift of God inclosed in the brest of Eutychianus, reuealed it selfe w^t greater brightnes in the world. For the gates of y^• prison, voluntarily sett themselues wide opē yea when y^• keyes were absent, & tied to y^• keepers girdle. Moreouer when Eutychianus & Auxanō entred in, & all y^• beholders were nowe astonished, the fetters of their owne accorde, fell of y^• priso∣ners feete. These things being done, Eutychianus & Auxanon take their iorney together, towards the city which of old was called Byzantiū afterwards Cōstantinople. Eutychianus forthwith, gott him vnto y^• emperours court, & purchaced pardō, for y^• prisoner. For the emperour without delay (for y^• great reuerence he owed vnto Eutychianus) graunted him his request with a willing mind. This was done in a while after. At y^• time y^• byshops, which mett together at y^• councell of Nice as soone as they had dispatched, both other things, & also layd downe in wryting y^• decrees (which also they call canons) already concluded vpon, euery one returneth vnto his owne cytie. I thinke it very expedient to lay downe in this place, not only the names of the byshops, assembled at Nice, which among all y^• rest were most famous (I meane such as I cold learne by records) but also the prouince, & place where euery one gouerned, together with y^• time of their assembly. There was* 9.14 present at this councel: Osius bishop of Corduba: Viton, and Vincentius priests: Alexander bishop of Aegypt: Eustathius bishop of great Antioch: Macarius bishop of Ierusalem: Harpocratio, Cynon, with others: whose names are seuerally, & exquisitly cited by Athanasius bishop of Alexandria, in his booke intitled Synodicus. * 9.15 Toutching the time when this councell was summoned, as it ap∣peareth by cronicles of record, it was in the consulship of Paulinus & Iulianus, the eleuēth kalends of Iune, to we••e: the XX. day of May, the three hundreth thirtye, and sixt yeare after the raygne of Alexander king of Macedonia. Thus was the councell broken vp, which being done we haue to learne that the emperour departed into the Easterne partes.

CAP. X.

Howe that Eusebius bishop of Nicomedia, and Theognis byshop of Nice, being exiled for Arianisme, after they had geuen vp a booke of their recantation and repentance were restored to their former dignities

EVsebius and Theognis, sent a litle booke vnto the chiefe byshops, wherein they shewed theire penitent minds, for theyr wilfull folly: wherefore by the emperours commaundement they were not onely called home from banishment, but also restored to the gouernement of theyr churches: remouing from their dignities, such as were substituted in their rowmes, to wete: Am∣phion remoued by Eusebius, and Chraestus by Theognis. The coppy of the recantation we haue here layd downe as followeth: Although it vvas our part heretofore beinge condemned by your holynes, not to haue muttered, but quietly to haue borne vvhatsoeuer your vvisedom both god∣ly,* 9.16 and religiously had decreed: yet because it seemed a shamefull thinge, that vvith our silence, vve shoulde cause others, to conceaue an ill opinion of vs, and so to condemne vs for deuisers of falshoode: therefore haue we signified vnto you, our assent, toutching the determination of the fayth: and hauing diligently vveyed, and examined vvith our selues, the force, and signification of the cause, Of one substance, vve vvholly adict our selues, to the embracinge of peace, and vni∣ty, neuer henceforth to intāgle our selues, in the snares of error. And partly to the end we might prouide for the peaceable security of the church of God, vve haue layde vvide open before you, the secretes of our minde: partly also that they, which to mans seeminge, shoulde yelde to our censure, and iudgement, might in this behalfe setle, and confirme themselues, vve haue subscri∣bed to the forme of fayth, vvhich the holy assembly hath laid downe. we protest vnto you more∣ouer, in that heretofore, vve subscribed not, to the condemnation, or accursinge of Arius, it vvas not because vve misliked vvith that forme of fayth, but because vve coulde not be fully perswa∣ded, that he vvas such a kind of felovve, as report vvent of him: specialy vvhen as by such things, as priuatly past by epistles betvvene vs, and also by his ovvne protestation, pronoūced vvith his ovvne lipps, in our presence, we vvere fully persvvaded, that he vvas farre from that kinde of dis∣position. If that then, that sacred senate, & holy assembly vvill geue any creditt vnto our words, vve haue fully purposed, and determined vvith our selues, not to impugne by gainesaying, but by assentinge, and prompt mindes, to ratifie those canons, vvhich your syncere, and religious piety hath already concluded. And by this our booke of submission, we do seale our consente therein, not for that vve are grieued vvith exile, and banishment: but that most vvillingly vve vvould not onely abandone heresie, but also auoide, yea the suspicion thereof. And if that you vvill voutchsafe vs your presence, you shall find in deed, as you read by vvord, that we vvill sub∣scribe vnto your decrees. For as much as it pleased your vvonted goodnes, to call before you, & curteously to entreate, the ringleader of this sect: it seemes farre out of order, whē as he beinge gilty vvas sent for, and ansvvered for himselfe, that we with silence, shoulde condemne our sel∣ues. let it not grieue you then, as it becometh your reuerend fatherhood, to put our most religi∣ous emperour in remembrāce of vs, to present our humble sute vnto him, and speedely to deter∣mine vvhat your discreete vvisedome thinketh best, toutching this our estate. This was the re∣cantation of Eusebius, and Theognis. by which circunstances I do coniecture, though they subscri∣bed vnto the forme of fayth, decreed by the councell, yet that they would not condescend, to the re∣nouncing of Arius: and that Arius before this time, was sent for. And for all that it was so, yet was it straictly cōmaunded, that Arius shoulde not tread within Alexandria. The which plainly appeareth, by the subtle treachery he founde out, for to returne vnto the church, and to the city of Alexandria, through false and fained shewe of repentance. But of this hereafter.

CAP. XI.

After the dissoluinge of the councell when Alexander had departed this life,* 9.17 Athanasius was chosen byshop of Alexandria.

NOt longe after, Alexander byshop of Alexandria, hauinge runne the race of his mortall* 9.18 life, died, & Athanasius is appointed to gouerne the church in his place. Ruffinus reporteth of him, that being a child of tēder years, he plaid a part in an holy playe together with his coaged companions. The playe was nothing else but animitation, or resemblance of priesthood, and of the whole ecclesiasticall order, in the which, Athanasius plaied the byshop, of the rest of the children, some plaied y^• priests, some other the deacons. Thus plaied y^• children on that day, in the which the church of Alexandria accustometh to celebrat the memoriall of Peter, there byshop & martyred. At that time (as it fell out) Alexander byshop of Alexandria, passinge bye, behelde the whole order, and discourse of the playe. He sent for the childrene to come vnto him, and demaun∣ded

of them, what part euery one handled in the playe, gatheringe hereby somethinge to be fore∣shewed, and prognosticated vnto them all. Which beinge done, he charged they should be brought* 9.19 vp in the church, and nurtured in good learning, but aboue all Athanasius. Whome when he came to any ripenes of yeares, he made deacon, & brought him in his company to the councell of Nice, for to ayde him in disputation. These things hathe Ruffinus wrytten in his histortes, of Atha∣nasius. neither is it vnlike but that these circumstances might be, for it is most true, that many such things haue oftentimes heretofore, come to passe. This much by the way of Athanasius.

CAP. XII.

Howe that Constantine the Emperoure, enlarging the city which of olde was called Byzantium, tearmed it after his owne name Constantinople.

THe emperour, after the ending of the coūcell, liued in great trāquility. And as soone as (af∣ter the wonted guise) he had celebrated the twētyth yeare of his raygne, without all delay, or tariance, he turned himselfe wholy to the buylding of churches, the which he brought to passe, as well in other cyties, as in that cytie the which he called after his name, but of olde bore the name of Byzantium. This he enlarged exceedingly, he enuironed with great & goodly walls, he bewtified with glorious building, and made her nothing inferior to the princely cytie of Rome callinge her after his name Constantinople. He made moreouer a lawe that she shoulde be called* 9.20 the Second Rome. The which lawe is ingrauen in a stony piller, & reserued in the publique pre∣tory, nigh the emperours knightly picture. In this cytie he erected from the foūdation, two chur∣ches, calling y^• one, of peace, the other, of the Apostles. He encreased not only (as I sayd before) christian affairs, but altogether rooted out the rites of the Gentiles. He caried away the images out of the Idole groues, & to the end they might sett out the cytie of Constantinople, they were to be seene abrode in y^• open market place. He inuironed about in the open aer, the threefooted trestle (vpon y^• which the priest of Apollo in Delphos, was wont to receaue his oracle) with a grate. Per∣aduenture some men will count the recitall of these things altogether impertinent, specialy in as much as of late in maner all men, haue ether seene them with their eyes, or heard of them w^t theyr eares. At that time y^• christian religiō spredd it selfe, farre & nigh. For vnder the raygne of the em∣perour Costantine, besides the prosperous affairs of many other things, the prouidence of God so prouided, that the faith in Christ, shoulde take great increase. And although Eusebius Phamphilus hath sett forth the praises of this emperour, with a large, and lofty style: yet in my opinion, I shal nothing offend, if that after my simple maner, I say something to his commendation.

CAP. XIII.

Howe that Helene the emperours mother, leauinge Ierusalem sought out the crosse* 9.21 of Christ and founde it, afterwardes built there a Church.

HElene the emperours mother (which of the village Drepane made a cyty, the which after∣wards* 9.22 the emperour called Helenopolis) being warned by a vision in her sleepe tooke her iorney to Ierusalem. And when as shee founde that auncient Ierusalem, lyinge all wast, in a heape of stones, (as it is in the prophet) she searched diligētly for the sepulchre of Christ, in the which he was layd, and out of the which he rose againe and at length, although with much adoe, through the helpe of God, she found it. And why it was so harde a matter to finde, I will de∣clare in fewe words. euen as they which embraced the faith of Christ highly esteemed of that se∣pulchre, 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 buylded there the temple of Ʋenus, and hauinge suppressed the remembrance of the place, they sette vp her Idole. This haue we learned of olde to be true. But when as the emperours mother was made priueye hereunto shee threwe downe the Idole: she digged vp the place: she caused the great heape of earthe to be hur∣led aside, and the filth to be remoued: she findes three crosses in the graue, one, I meane that blessed, vpon the whiche Christe suffred: other two, on the whiche the two theeues ended their liues. Together with whiche crosses the table of Pilate was founde, whereupon he had wrytten with sundrye tongues, and signified vnto the worlde, that Christe crucified was the Kinge of the Iewes. Yet because there rose some doubte whether of these three, shoulde

be the crosse of Christ, for the which they had made this searche, the emperours mother was not a litle pensiue. The which sorowefull heuynes of hers, Macarius byshop of Ierusalem, not longe af∣ter, asswaged. For he made manifest by his fayth, that which afore was doubtfull, & ambiguous. He desired of God a signe, and obtained his sute. The signe was this: there was a certaine woman of that coast, which by reason of her long, and greuous disease, lay at the poincte of death. As she was yeldinge vp of the ghost, the byshop layd euery one of the crosses vpon her, beinge fully per∣swaded, that she shoulde recouer her former health, if that she toutched the reuerent crosse of our Sauiour, which in deed failed him not. For whē as both the crosses, which belonged not vnto the Lorde, were layd to the woman, she continewed neuerthelesse at the poinct of death: but as soone as the third (which in very dede was the crosse of Christ) was layd vnto her, although she seemed presently to leaue this world, yet leaped she vp, and was restored to her former health. After this* 9.23 sorte was the crosse of Christ founde out. The emperours mother buylded ouer the sepulchre, a goodly and gorgeous church, callinge it Nevve Ierusalem, righte ouer against that old, and wast Ierusalem. The one halfe of the crosse she lockt vp in a siluer chest, & left there to be seene, of suche as were desirous to beholde such monumēts, the other halfe she sente to the emperour. The which when he had receaued, supposinge that city, to be in greate safety, where in it were kept, compas∣sed it with his owne picture which was sett vp in the market place at Constantinople (so called of Constantinus) ouer a mighty piller of redd marble. Although I commit this to wryting, which I haue onely learned by hearesay, yet in maner all they which inhabite Constantinople, affirme it to be most true. Moreouer when Constantinus had receaued the nayles, wherewith the naked* 9.24 handes of Christ were fastened to the tree (for his mother had founde these also in the sepulchre of Christ, and sent them vnto him) he caused bitts for bridles, helmets and headpeeces, to be made thereof the which he wore in battaile. The emperour furthermore made prouision for all suche necessaries, as were required to the buyldinge of the churches, and wrote vnto Macarius the bi∣shop,* 9.25 that with all diligence he should further the buyldinge. The emperours mother as soone as she had finished the church, which she called Nevve Ierusalem, buylded a second, nothinge inferior to the first, at Bethleem, in the hollowe rocke, where Christ was borne accordinge vnto the flesh, also a thirde, vpō the mount, where Christ ascended vnto y^• father. Besides, she was so vertuous, & so meeke that she would fall downe to her prayers, in the middest of the vulgare sorte of women: that she woulde inuite to her table, virgines, which were consecrated to holy life accordinge vnto the canon of the church: that she woulde bring in meate, and serue them her selfe. Many things she gaue to churches, and to poore people, she liued godly, and religiously, and departed this life, being fourescore yeare olde, her body was brought to Constantinople, called Nevve Rome and buried there with princely funerall.

CAP. XIIII.

Howe the emperour Constantine, destroying the Idole groues of the Gentiles erected* 9.26 in sundrie places, many notable Churches.

THe emperour after this, went about to promote christian religion, with greater care & in∣dustrie, to banish the rites & ceremonies of the ethnicks, to restrayne the lewde combats of fencers and sworde players, and to sett vp his owne image in theyr Idolatricall temples.* 9.27 And when as the Ethnicks affirmed, that the God Serapis, was he which made the riuer Nilus to ouerflowe, and to water the countrey of Aegypt, because that a certaine elle was brought into the temple of Serapis: the emperour commaunded, that elle to be conueyed into the churche of Ale∣xandria. When that it was noysed, that Nilus woulde no longer ouerflowe, because the God Se∣rapis tooke greate indignation, that he was thus abused: the yeare followinge, the riuer did not onely ouerflowe (after his wonted maner) and from that time forth kept his course, but also there∣by declared vnto the worlde, that Nilus was accustomed to ouerflowe, not after theire superstiti∣ous opinion, but by the secret determination of the deuine prouidence. Although the Sarmatians, Barbarians, and Gotths, at the same time, assayled the right of the Romayne empire: yet for all that, the emperours care and industry for the buyldinge of churches, was not slacked, but diligently with great aduise, did he prouide for both. For he valiantly ouercame these nations, vn∣der the banner of the crosse, which is the peculiar cognizance of christian profession, so that not onely he depriued them of the tribute, which the emperours of olde, were wonte to pay vnto the

Barbarians: but also they beinge astonished at this straunge victory, yelded themselues then, first of all, wholly to embrace christian religion, by the meanes of the which, Constantine had preserued himselfe. Constantinus againe applied himselfe to the buyldinge of other churches, and one he e∣rected* 9.28 in the okegroue of Mambre where holy scripture reporteth, the Angels to haue bene har∣bored by Abraham. When that he was certified, that altars were erected at that oke, and that the Ethnicks offred sacrifice and incense in that place, to theyr fayned Gods, he sharply rebuked Eusebius bishope of Caesarea, by his letters, because that through his slackenes in executinge his office, that wickednes was committed. He commaundeth therefore the altars to be turned vpside downe, and a church harde by the oke, to be builded. He commaundeth an other church to be buil∣ded in Heliopolis of Phoenicia, and that for this cause. What lawe maker the Heliopolits had of olde, I am not able to saye, but the lawes, and customes of the cytie doe manifestly declare, what kinde of man he was. By the custome of their countrey, they haue all women in common, & there∣fore* 9.29 of the children, there can no certainty be had. Amonge them there is no difference, ether of fa∣ther or sonne. They geue their virgins to straungers, which come amongst them, to be defloured. The emperour endeuored wholly to abrogat this old and rotten custome of theirs. For when he had taken away this brutishe, and beastly kind of behauiour, he made a sacred, and a seuere lawe: that kindreds, and families shoulde be knowen amongest thē, and seuered one from the other. To be short, when he had buylded churches amonge them, he hastened to consecrate them a bishop, & to ordaine the holy company of clergy men. Thus the state of the Heliopolits, after the remouing of theire former filth, was reformed into modeste behauiour. In like maner he ouerthrewe the* 9.30 temple of Venus in Aphaca, standing at the foote of mount Libanus, and rooted out al the wicked rites, and ceremonies which were wont to be done there both impudently, & vnreuerently. What shall I speake of the familiar deuell, and the spirite of diuination the which he foyled in Cilicia, &* 9.31 commaunded the Idole in whose closettes, he had craftely hid himselfe, to be destroyed? further∣more he was so feruent in promoting christian religion that when he should haue warred against the Persians he made him a tente much like the tabernacle of Moses in the desert, in forme and fi∣gure, resembling the churche of God, and the same of a chaūgeable colored vaile, the which he ca∣ried about with him, that in the waste wildernesse, and deserte places, he mighte alwayes finde readye an holy Churche, to singe hymnes, and deuoutly to serue the liuinge God. But the same battaile wente not forewardes, the Persians feared the power of the Emperoure, and so all iniu∣ries were putte vp, and peaceably ended. That the Emperoure also imployed greate laboure, and trauell; in buyldinge townes, and Cyties, and that of diuerse peltinge villages, he made prince∣ly Cyties, (for example Drepane after his mothers name, and Constantia in Palaestina, after the name of his sister Constantia) I thinke it presently, not needefull to committe in wrytinge, for the posterity. For it is not our drifte to declare the other famous actes of the Emperoure, but onely those whiche appertaine vnto christian religion, and speciallye the estate of the churches. Wherefore in as much as the famous actes of the Emperoure, tend to an other purpose, and re∣quire a proper and a peculiar kinde of handlinge; I leaue them for others, whiche bothe knowe, and can sufficiently discourse thereof. I of mine owne parte, woulde neuer haue layde penne to paper, if the Church had beene at vnitie and concorde within it selfe. For where there is no mat∣ter ministred to wryte there the wryter seemeth to be fond, and his trauell frustrat. But in as much as the subtletye of sophisters, fonde quirckes, and fallacies of Satan, depraued in those dayes the Apostolick, and syncere Character of Christian religion, seuered also, and as it were vn∣ioynted the membres of Christ: I thought good to saye somethinge of them, whereby the eccle∣stastical affayrs, may not fall into the dust of obliuion. For the knoweledge thereof is much sett by, amonge moste men, and settleth for experience, the minde of suche a one, as is well seene there∣in. For when any vaine controuersie riseth about the signification of a worde, it teacheth him to haue a stayed heade.

CAP. XV.* 9.32

Howe that in the time of Constantine, the midle Indians embraced the faith of Christ by the meanes of Aedesius and Frumentius: for Athanasius Byshop, of Alexandria created Frumentius byshop, and sent him to preache vnto the Indians.

NOwe it remaineth that we declare howe, and by what meanes, christian religion enlar∣ged* 9.33 and spredd it selfe, vnder the raygne of this Emperoure. For the nations which in∣habited the middle India, and Iberia. then first of all, receaued the faith of Christ, and why I haue ioyned thereunto the middle India, I will declare in fewe wordes. When the Apostles by lot, had sorted them selues to trauell vnto certaine nations, Thomas chose Partnia, there to execute the function of an Apostle: Mathewe, Aethiopia: Bartholomewe chose India, whiche* 9.34 adioyneth hereunto. But the midle India, inhabited of many barbarous nations, varying among themselues also in language: was not lightened with the worde of God, and the fayth of Christ afore the raygne of Constantine. And what drowe them to embrace the faith I am nowe about to declare. Meropius a certaine Philosopher, borne in Tyrus, longed to see, & was very destrous to trauell into the Indian countrey, as I am perswaded, he was allured thereunto by y^• example of Metrodorus the philosopher, who aforetime, had throughly traueled that countrey. Meropius thē, taking with him two yong mē, that were his cosins, which also were skilfull in the Greeke tonge, tooke ship, and sayled to the same countrey. And when as he had enioyed his full desire, & nowe a∣gaine longed to be at home, beinge pinched with want of necessarie foode, he arriued at a place, where there was a sure & a safe hauen. It fell out, at the very same time, that the leage concluded betwene the Romains & the Indians was broken. The Indians then, laid hands vpon the Philoso∣pher, and such as sailed with him, & slewe them all, the Philosophers two yonge cosins onely ex∣cepted. The children they pitied, because of their tender yeares, & being saued, they are geuen for a present vnto the King of India. The King liking very well of their yong coūtenances, made the one whose name was Aedesius his cuppbearer, to attend vpon his cupp at the table: and the other whose name was Frumentius, he made maister of the Kings rolles. not longe after, the King died, leauing behind him a sonne, that was very yong, & the scepter of his kingdome vnto his wife, ma∣numising also Aedesius & Frumētius. The queene being very careful ouer this yong prince, reque∣sted them both, to take y^• gard & gouernement of him, vntill he came to lawefull yeares, & mans e∣stat. These yong men, according vnto her request, diligently applie themselues, about the princes affaires, but specially Frumentius, who was in chiefest authority. This Frumentius enquired ear∣nestly of the Romaine marchants, which did trafficke in y^• countrey, whether there was any chri∣stian in there company. When he had found certaine, & signified vnto them his companiōs estate, & his owne, he praied them to choose vnto themselues seuerall places, where after the maner of the christians, they mighte poure out prayers vnto the liuinge God. In processe of tyme, Frumentius builded a churche for prayer. And those christians ioyne vnto them certaine Indians, whome they instructed in y^• principles of the ••aith. when as the kinges sonne came to full yeares, Frumentius & Aedesius resigne vp, vnto him his kingdom y^• which they had prudētly gouerned, & craue licēce of him for them to depart vnto their natiue countrey. But when as the king, & his mother earnestlye entreated them to tary & cold not preuaile, being very destrous to visite their natiue soyle, they take their leaue, & bid farewell. Aedesius went to Tyrus, for to see his parēts & kinsfokes. Frumentius got him to Alexandria, & opened the whole matter, & all the circumstances vnto Athanasius, who a fewe dayes before, was there stalled Bishop. He told him what happened in his iorney that there was good hope, that the Indians would receaue the faith of Christ. He prayeth him to send thither a Bishop, & withall other clergie men, and that he should not make light accompt of such as might easily be brought to saue their soules. Athanasius pondering with himselfe, what preparation was* 9.35 fittest for this voiage, made Frumētius himselfe Bishop, & sayde, that he knewe none fitter for this function, then himselfe. And the matter was thus concluded. Frumentius beinge consecrated. By∣shop, went backe againe into the Indian coūtrey, preached the faith of Christ, builded many chur∣ches, through the power of God wrought many miracles, and cured many both outwardly in bo∣dy and inwardly in minde. These things Ruffinus reporteth himselfe to haue heard with his eares, euen of Aedesius himselfe, who after that was made priest at Tyrus.

CAP. XVI.

Howe the nation inhabitinge Iberia, was conuerted into the faith of Christ:

NOwe am I constrained, for the time so requireth, that I make relation howe the Iberians* 9.36 at that time receaued the christian faith. There was a certaine godly and deuout woman, taken captiue of the Iberians. These Iberians dwell nigh the seae Euxinus, a people they

are, hauing theyr originall of the Iberians, which inhabite Spayne. This woman being a captiue, & hauinge her conuersation with Barbarians, gaue her selfe wholly to godlines. For she exercised very muche the discipline of continencye, she vsed a seuere kinde of abstinence, and allwayes a∣plied her selfe to feruent prayer. The which thinge when the Barbarians perceaued they wonde∣red at the straungenes of the Act. It fell out that the kinges sonne, of very tender yeares, fell into a daungerous disease. The queene (after that countrey maner) sent the childe vnto other women for phisicke, to trye if experience had taught them any medicene that might cure that malady. When as the nurce had caried aboute the childe vnto euery woman, and coulde purchase reme∣dy of none, at length he is broughte vnto the woman that was captiue. Shee in the presence of many women although she layde thereunto no salue, or remedy in the worlde (for of trueth shee knewe none) yet tooke shee the childe, layde her sackecloth vpon him, and sayde onely these wordes: Christ which healed many, will also heale this infante. When shee had vttered these* 9.37 wordes, and prayed vnto God for ayde and assistance the childe forthwith recouered, and thence∣forth enioyed perfecte health. The fame of this act was bruted abrode, amonge all the Barba∣rian wiues, and came at length vnto the queenes eare, so that her name was famous, and the captiue woman muche spoken of. In a while after, the queene her selfe fell sicke, and this sim∣ple woman was sent for. Shee refused to goe, leste that peraduenture some violence, contra∣ry to the modestye of her nature, were offred vnto her. The Queene then is conueyed vnto her. Shee practiseth the like, as she had done before vnto the childe. Forthwith the Queene is ridd* 9.38 of her disease, shee thanketh the woman. But the woman answered: it is not my doinge, but Christes, the sonne of God, and the maker of heauen and earth. She exhorteth the Queene to call vpon him, and to acknowledge him for the true God. The kinge maruelinge that this ma∣lady, whiche raygned among the Iberians, was so some cured, made inquisition who healed his wife, and commaunded the captiue woman shoulde be bountifully rewarded. Which made an∣swere: that she wanted no riches, but esteemed godlynes, as greate treasure: and that the kinge shoulde receaue a precious Iewell, if that he woulde acknowledge that God, whome she pro∣fessed. With these words she sent backe the rewardes. The kinge layde vp these sayinges in his brest. The next day after, as the kinge went a hunting, suche a thing happened. The hilles, and forest, where his game laye, were ouercast with darke cloudes and thicke mist, the game was vncertaine and doubtfull, the waye stopt and intricate, the kinge beinge at his witts ende not knowinge what was best in this case to be done, called earnestly vpon the Gods whiche he accu∣stomed to serue. But when his calling vpon them, stoode him in no steede, it came to his mind, to thinke vpon the God of the captiue woman, vnto him then he turneth, and crieth for helpe. As soone then as he had prayed vnto him the cloude was dissolued, the miste scattered it selfe, and vanished awaye. The Kinge wondered, returned whome ioyfullye and tolde his wife all that had happened. Immediatly he sendes for the captiue woman, when shee came, he demaun∣ded of her what God it was whome she serued? She so instructed the Iberian Kinge, that he pu∣blished* 9.39 abrode the praises of Christ. By the meanes of this deuoute woman, he embraced the ••ayth of Christe, he made proclamation that all his subiectes shoulde come together. To them he rehearsed the manner of his sonnes curinge, the healinge of his wife, and what happened vnto him as he wente a huntinge. He exhorted them to serue the God of the captiue woman. They preache Christe to bothe sex, the Kinge to men, and the Queene to women. As soone as he had learned of the captiue woman the forme and fashion of Churches whiche the Romaynes vsed, he caused a Church to be buylded, and gaue charge, that with all speede, prouision should be made for buyldinge. To be shorte the house of prayer is erected. As soone as they wente a∣boute to lifte vp the pillours, the wisedome of God euen in the worke it selfe, setled the mindes of the people, and drewe them to Christe. It fell out that one of the pillours remayned immo∣ueable, and colde by no deuise be remoued, the ropes breake, and the engines cracke in pee∣ces. The workemen despaire, and returne euery man to his home. Then the fayth of the captiue woman made it selfe manifest. For in the night season, when no man perceaued, she came vnto the place, and continewed in prayer all night longe, by the deuine prouidence of God the pil∣loure is winded vp in the ayer, ouer the foundacion, and there hangeth leuell wise, without e∣ther proppe or butresse. At the breakinge of the daye, the Kinge beinge a carefull man, not forgetfull of his busines, came to see the buylding, and behouldeth the pillour hanginge in the aer, leuell ouer his place. He wondereth at the sighte, and all that sawe it were astonished. In

a litle space after, before their faces, the pilloure came downe, and fastened it selfe in his proper place. Whereupon they all showted, the kings faith is helde for true, & the God of the captiue wo∣man was extolled with prayses. Thenceforth they stagger not at all, but with chearefull mindes they rayse the rest of the pilloures, and in a while after they finishe the buyldinge. After this they sende Embassadors vnto Constantine, requestinge league thenceforthe to be concluded be∣twene them and the Romaynes, they craue a Byshope, and Clergie men to instructe them, they protest theyre syncere and vnfayned beleefe in Christe. Ruffinus reporteth that he learned these thinges of ••acurius, who sometime gouerned the Iberians, afterwardes comminge vnto the Romaynes was made captaine ouer theire souldiers in Palaestina, In his later dayes he stood the Emperour Theodosius in great steede, in the battaile which he gaue to Maximus the tyrants Thus did the Iberians receaue the christian fayth in the dayes of Constantine the Emperoure.

CAP. XVII.* 9.40

Of Antonie the monke, and Manes the hereticke, and his originall.

THe same time liued Antonie the monke, in the desertes of Aegypte. But in as muche as* 9.41 Athanasius Byshope of Alexandria, hathe lately sette forth in a seuerall volume, intitled of his life, his maners and conuersation, howe openly he buckled with deuells, howe he ouerreached their sleyghtes, and subtle combates, and wroughte many maruelous, and straunge miracles: I thinke it superfluous of my parte to entreate thereof. The dayes of Constantine haue yelded greate plenty of rare, and singular men, * 9.42 but amonge the good wheate tares are accusto∣med to growe, and the spite of Satan, is the sworne enemy of prosperous affaires. For a litle be∣fore the raygne of Constantine, a counterfette religion, no other in shewe, then the seruice of pa∣ganes, mingled it selfe with the true and christian religion, no otherwise then false prophets are wont to rise amonge the true prophets of God, and false Apostles among the zealous Apostles of Christ. Then went Manichaeus about, couertly to conuey into the Church of God, the doctrine of Empedocles, the heathen philosopher, of whome Eusebius Pamphilus made mention in the 7. booke of his ecclesiasticall history, yet not exquisitely handlinge his doinges. Wherefore looke what he omitted, that I suppose necessary to be supplied of vs, for so we shall soone learne bothe who and what this Manichaeus was, and also by what meanes he presumed, to practise suche lewde enter∣prises. A certaine Saracen of Scythia had to his wife a captiue, borne in the vpper Thebais, for whose sake he settled him selfe to dwell in Aegypte. And beinge well seene in the discipline of the Aegyptians, he endeuored to sowe among the doctrine of Christ, the opinions of Empedocles, and Pythagoras. That there were two natures (as Empedocles dreamed) one, good: an other, bad: the bad, enmytie: the good vnitie. This Scythian had to his disciple, one Buddas, who afore that* 9.43 tyme was called Terebynthus, whiche wente to the coastes of Babylon, inhabited of Persians, and there published of himselfe, manye false wonders: that he was borne of a virgine, that he was bred, and brought vp in the montaynes, after this he wrote foure bookes: one of Mysteries: the seconde he entitled The Gospell: The thirde, Thesaurus: The fourth A summarye. He fay∣ned on a time, that he woulde worke certaine feates, and offer sacrifice, but he beinge an highe, the deuell threwe him downe, so that he brake his necke, and dyed miserablye. His hoastesse buried him, tooke all that he had, and boughte therewith a ladde of seauen yeares olde, whose name was Cubricus. This woman after that shee had made him a free denzion, and trained him vp in learninge, not longe after dyeth, and gaue him by legacie, all the goodes of Tere∣bynthus, the bookes also whiche he had wrytten, beinge the Scythians disciple. Whiche thinges when this free denized Cubricus, had gotten, he conueyed him selfe forthewith* 9.44 into Persia. He chaungeth his name, and in steede of Cubricus, he calls him selfe Manes. The bookes of Buddas otherwise called Terebynthus, he setteth abroade, as his owne doe∣inges vnto suche as were snared with his follye. The titles of the bookes ••arelye gaue a showe or colour of christian religion, but in trueth it selfe the doctrine tasted and sauored of pa∣ganisine. For Manes as he was in deede a wicked man, taught the worlde to serue many gods: he commaunded the sonne to be worshipped, he was a fauorer of fatall desteny and denied free will in man. He sayd plainely the soules went from one body into an other, following herein the fond opinions of Empedocles, Pythagoras and the Aegyptians. He woulde not confesse that Christe was

borne, but sayde that he had the forme or figure of a man. He reiected the lawe and prophetes, and called himselfe the comforter, all which thinges are farre from the true and right faith of the churche of God. In his epistles he was not ashamed to intitule him selfe, an Apostle. But his Iewde and shamelesse leasinges were recompenced with dew punishment, and that for this cause. The ••inge of Persia his sonne, fell into a daungerous disease, the father vsed all meanes possi∣ble to ••••••••or•• his sonne to his former health. Beynge tolde of Manes, and perswaded that his ••eates were ••a••••e ••••om falshoode and ••eiurdemayne, sent for him by the name of an Apostle, ho∣pinge with himselfe, that by his meanes his sonne shoulde recouer. Beinge come, he takes the kinges sonne in ••••••es with sor••••tis and wi••••••••cast•• the kinge seeynge his sonne already gone, and departed vnde•• his handes, commaunded the ••or••e••er shoulde be clapt in pryson, and proui∣ded execution for him, but he brake pryson, fledde into Mesopotamia, and so shifted for him* 9.45 selfe. The kinge hearinge that he was in those coasts, made him to be apprehended, flayde him al••••e, tooke his skinne, fylled it full of chaffe, and hanged it at the gates of the cytie. These thinges we report to de most true and faithfully alleadged by vs, out of the booke intituled, The disputation of Archelaus byshop of Cascharum, a citie in Mesopotamia. This Archelaus re∣porteth that he disputed with him face to face, and there layeth downe all that we wrote before, of his lyfe and conuersation. Thus (as I sayde before) it falleth out in all ages, that the spyte of ••a••••n wyll not suffer godlinesse to haue good successe, but sendes such lewde varletts to en∣trappe the simple people. But what is the reason thereof, why our louing and mercifull God per∣mitts such lewdnesse, whether it be to try and sift the true doctrine of his church, and to cut of the vaine conceats and opinions which many haue of religion: or whether it be for some other cause whatsoeuer, as it is hard to determine therof, so, few words will not suffice, neither is presently fit opportunity & occasion ministred to discourse of that matter. It is not verily the marke we shoote at, exquisitely to entreat•• of diuers and variable opinions, and sentences of men, neither to search out the secret and hid mysteries of the prouidence and wisdome of God, but truely, as much as i•• vs lyeth, to set forth the ecclesiasticall historie. And because we haue reported after what sort the cursed opinion of the Maniches sprange vp a little before the raygne of Constantine: nowe let vs returne to discourse of the times, incident to this our purposed historie.

CAP. XVIII.* 9.46

Howe that Eusebius byshop of Nicomedia, and Theognis byshop of Nice, remembring them selues after their recantation, wrought all the spite they could to ouerthrow the faith established in the Councell of Nice, and sought meanes to mischiefe At hanasius. Of the Councell summoned at Antioche, which deposed Eustathius, about whome there rose such a sedition in Antioche, which destroyed in maner the whole citie.

EVsebius and Theognis returning from exile, receaued their former dignities, remouing (as I sayde before) such as were placed in their seaes. They were in great reuerence and estimati∣on with the emperour, and enioyed greate libertie, for that they had forsaken the cursed and* 9.47 ••ankred opinion of Arius, and geuen themselues to the true and right faith. But these men for all that, abused their libertie, and made more sturre in the worlde then euer was before. Two things droue them therevnto: the detestable heresie of Arius, which helde their mindes of a longe time, and the deadly hatred they bare vnto Athanasius. Because he valiantly withstoode them as they disputed in the Councell of Nice, firste of spite they chalenge his degree and vocation, saying: he was no fitt man for the rowme of a bishop, next that he was elected by vnlawfull persons. But for all that he cleared him selfe of those opprobrious and sclaunderous reports (his vpryght conuer∣sation was such, he coulde not be remoued from the bishops seae of Alexandria) and contended earnestly for the faith decreed by the Councell of Nice: Eusebius bishop of Nicomedia, endeuou∣red with might and mayne, through wiles and subtletie to depose Athanasius, and to bring Arius into Alexandria. For by this meanes he thought best, to roote out of the church the faith of Ho∣mousion, to wete: of One substance, ratified by the councell, and to plant the pestilent doctrine of Arius. And as at some tymes he entreated him by letters, and ••aire wordes: so of the contrary, at other tymes he went aboute to terrifie him with threates. But when as Athanasius woulde in no wyse yeelde, he sought to perswade the Emperour that of his wonted clemencie, he woulde

geue Arius the hearinge, and pardon him, that he myght returne vnto Alexandria. But what treacherie he practised to brynge this his purpose to effect, I will shewe in an other place. Afore that these thinges were fully come to an end••, there rose an other hurlyburlye in the churche. For the members them selues, brake asunder the peaceable and quiets bond•• of the church. Eusebius Pamphilus reporteth, that immediately after the breakinge vp of the Councell, a ci∣uill dissention rose throughout all Aegypt, the cause be hath concealed, whereby he was of di∣uers suspected of double dealinge. He was thought with silence to haue ouershipped the cau∣ses, for that he had determined with him selfe not to subscribe vnto the decrees of the Nicene Councell. But as we haue learned manifestly by diuers epistles the which, byshops wrote pri∣uately one to an other after the Councell: the clause of One substance, troubled exceedingly their mindes, and whylest that they sifted, and searched out the ••ense, and vnderstandinge thereof, euen vnto the nuycke, they raysed ciuill discorde amonge them selues, so that their conclusi∣ons seemed nothinge else, but combats in the nyght and darkenesse, or blynofolded bablinge. It seemed that nere nother syde vnderstoode well, the cause that made them to reuyle eche other. For such as reiected the clause of One substance, (thinkinge verylie that they which receaued it, went about to establishe agayne the heresie of Sabellius and Montanus) called the true pro∣fessors, blasphemo••s persons, as if they had gone about to take awaye the substance of the sonne of God. Such as of the contrarie cleaued vnto the canon of One substance, thought theyr aduersaries brought in the seruice of manie goods, and abhored them as furtherers of Paga∣nisme. Moreouer Eustathius byshop of Antioche, sharpely rebuked Eusebius Pamphilus, as though he had gone about to corrupt the Nicene Creede: but Eusebius Pamphilus both cleared* 9.48 him selfe of that sclaunder, and also charged Eustathius with the heresie of Sabellius. And so all the byshops wrote inuectiues one agaynste the other, as if they had bene deadly foes. When as both partes sayde, that the sonne of God had his beynge together with the father, and was in the father, and confessed the vnitie to be in Trinitie: yet (I wo•••• not why, nor wherefore) they coulde not agree amonge them selues, nor sett their hartes at rest. * 9.49 Wherefore there was a Councell summoned at Antioche, where Eustathius, for fauouringe the heresie of Sabellius, more then furtheringe the Canons of the Nicene Councell, was deposed, ••ut diuers do report that there were other matters of no small importance, and lesse honestie, layde to his charge and causes of his depriuation, yet do they not openly rehearse them. For it is the maner amonge by∣shops, to accuse them that are deposed, to pronounce them for wicked persons, yet to conceale the particular faults. Georgius byshop of Laodicea in Syria, one of them that reiected the clause of One substance, in his booke of the prayse of Eusebius Emisenus, writeth him selfe to haue repor∣ted, that the bishops deposed Eustathius the Sabellian hereticke, Cyrus bishop of Berrhaea, beyng his accuser. But of this Eusebius Emisenus we minde to speake in an other place. Georgius wri∣teth, that Eustathius the Sabellian, accused by Cyrus: and agayne Cyrus him selfe, conuicted of the same heresie, to haue bene both remoued out of their byshoprickes. But howe can it be that Cyrus, beyng him selfe infected with the foule heresie 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 Antioche such a fierye flame of sedition, that in maner the whole citie was there∣with turned vpside downe. The faction was twofold▪ the one went about to trāslate Eusebius Pam∣philus byshop of Caesarea in Palaestina, to Antioche: the other woulde needes bringe againe Eu∣stathius.* 9.50 The common sorte of people, some cleaued to this syde, some to that syde. The whole garrison and bande of souldiers was so deuided, and sett one agaynst the other, that if God, and the alleageance they owed vnto the good Emperour, had not bene called to remembrance: they woulde lamentably haue murthered eche other. For the Emperoure by his letters appeased the tumult and sedition that was raysed amongest them. But Eusebius refused to be their byshop, and therefore the Emperour did highly commende him. The Emperour wrote vnto him of that mat∣ter, he prayseth his minde, and pronounceth him happie, for that by the report of all men, he was worthie to be byshop, not of one citie, but of the whole worlde. The seae of Antioche is sayd to haue wanted a bishop, the space of eyght yeares together. but at length, by the meanes of such as endeuoured to ouerthrow the Nicene Creede: Euphronius was made bishop. And thus much shall suffice toutching the Councell helde at Antioch, for the deposition of Eustathius.

CAP. XIX.

Of the meanes that were wrought to call Arius home, and how Arius deliuered vnto the Emperour his recantation in writing, craftely subscribing vnto the Nicene Creede.

IMmediatly after, Eusebius, who a little before had left the byshopricke of Berytus, and at that present was bishop of Nicomedia, stri••ed with might & maine, together with his confederats, to bring againe Arius into Alexandria. But howe, and after what sort they brought their pur∣pose passe, and the meanes they used to perswade the Emperour to call before him Arius & Eu∣zoius▪ now I thinke best to declare. * 9.51 The Emperour had to his sister one Constantia, she was the wyfe of Licinnius, who sometyme was fellowe Emperour with Constantine, but afterwardes for his tyrannie was put to death. This Constantia had greate acquaintance and familiaritie with a certaine priest of the Arian sect, whome she made very much of who through the perswasion of Eusebius, and others his familier and deare friendes, made sute vnto her, in the behalfe of Ari∣us, signifyinge that the synode had done him iniurie, and that he was not of the opinion he was reported to be. Constantia hearinge this, beleeued the priest, but durst not make the Emperoure priuye therevnto. It fell out that Constantia was visited with greate sicknesse, so that the Em∣perour came very oft to see her. When the woman perceaued her selfe to be daungerously sicke, and wayted for no other then present death, she commendes vnto the Emperour this prieste, she prayseth his industrie, his godlinesse, his good will and loyalitie vnto the imperiall scepter. In a short whyle after, she departeth this lyfe. The priest is in greate authoritie with the Emperour. And creepinge euery day more and more into better estimation, breaketh the same matter vnto the Emperour, as before vnto his sister▪ that Arius was of no other opinion, then the councell had decreed: and if he would voutchsafe him his presence, that he would s••bscribe vnto the canons: and that he was falsely accused. This report that the priest made of Arius, seemed very straunge vnto the Emperour, who gaue agayne this answeare: If (sayth he) Arius he of that minde, and (as you saye) agreeth with the fayth confirmed by the Councell: I wyll not onely geue him the hea∣ringe my selfe, but also sende him with honor to Alexandria. When he had thus spoken, imme∣diatly he wrote vnto him as followeth.

The epistle of Constantine the Emperour vnto the hereticke Arius.

Constantine the puyssant, the myghtie and noble Emperour. Notice was geuen, nowe a good* 10.1 while agoe, vnto thy wisdome, that thou shouldest repaire vnto our cāpe, to the end thou migh∣test enioy our presence, wherfore I cā not but maruell, why thou camest not with speede, accor∣ding vnto our will. Now therefore take one of the cōmon waggōs, & make hast to our cāpe, that vnderstandinge our clemencie, & the care we haue ouer thee, thou mayest returne to thy natiue coūtry God keepe thee welbeloued. written the. 5. of the kalends of December.

This was the e∣pistle which the Emperour wrote vnto Arius. I can not verely but wōder at y^• maruelous endeuer & entire loue the Emperour bare vnto pietie, & thristian profession. For it appeareth by y^• epistle, that y^• Emperour admonished Arius oftentimes to recant, & therfore now doth he reprehend him, for y^• he being oft allured by his letters, made no speedy reformation of him selfe. Arius in a while after the receate of the Emperours letters came to Constantinople, there accompanyed him Eu∣zoius, who had bene a deacon, whome Alexander deposed the selfe same tyme together with the other Arians. The Emperour bydds them welcome, and demaundeth of them, whether they would subscribe vnto the Nicene Creede: they answere the Emperour that they would do it with a good will. The Emperour bidds them quickly lay downe in writing their creede.* 10.2 They frame their recantation, and offer it vp vnto the Emperour, in this forme. Vnto the most vertuous, and our most godly lorde and Emperour Constantine: Arius and Euzoius. VVe haue layde downe in writing (noble Emperour) the forme of our faith, euen as your godly and singular zeale hath geuen vs in charge: vve doe protest that both vve our selues, and all they that be of our syde, doe beleeue as follovveth: VVe beleeue in one God, the father almyghtie, and in his sonne our Lorde Iesus Christ, begotten of him before all vvorldes, God the vvorde, by vvhome all thinges were made, both in heauen and earth: who came dovvne from heauen, and vvas made man, vvho suffred, rose againe, & ascended into heauen, & shall come againe to iudge both the quicke & the dead. And we beleue in the holy ghost, the resurrection of the fleshe, the life of the

vvorlde to come, the kingdome of heauen, the one Catholicke churche of God scattered farre and vvide, ouer the face of the vvhole earth. This faith haue vve learned of the most holie Euan∣gelists, where the Lorde him selfe sayd vnto his disciples: Goe teache all nations, baptizing thē* 10.3 in the name of the father, and of the sonne, and of the holy ghost: euen as the vvhole Catholicke church, and the scriptures do teache, all vvhich vve faithfully beleeue. God is ou•• Iudge, pre∣sently to the houre of death, and at the daye of doome. VVherefore (moste holy Emperour) we humbly craue of your godly highnes, in as much as vve are ••••eargi•• men, & retaine the faith, and affection, both of the church, and also of holy scripture, that of your wonted zeale, wher∣vvith you prouide for vnitie, and the right honour of God (all controuersies, and quarells, and cauillations, and subtle quircks vvhatsoeuer layde aside) you will couple•••• vvith our mother the church: that both vve, and the church of God, among our selues, may liue quietly, & ioynt∣ly vvith one harte and voyce, povvre vnto God the accustomed prayers, for the peaceable and prosperous estate of your empire, and for all mankinde.

CAP. XX.* 10.4

How Arius by the commaundement of the Emperour returned to Alexandria, whome Athana∣sius would in no wise admitt, against Athanasius Eusebius and his confederats patched di∣uers crimes, and presented them vnto the Emperour, so that in the ende a synode was summoned at Tyrus, to pacifie these quarells.

WHen that Arius had perswaded the Emperour in such sorte as we sayde before, he re∣turnes to Alexandria, but yet he could not with all his wiles treade downe the trueth,* 10.5 the which he had so egregiously dissembled. Athanasius would not receaue him into the church of Alexandria after his returne, for he detested him as a monster of the worlde. Arius ne∣uerthelesse whilest that he priuely sowed his pestilent opinion, goeth about to sett the whole citie on an vprore. At what time Eusebius both him selfe wrote vnto Athanasius, and procured also the Emperour to commaunde him by his letters, to condescende vnto the admission of Arius and his cōplices. Athanasius for all that, would not receaue them into the church, but wrote backe againe vnto the Emperour: that it was not lawfull for such as had made shipwracke of their faith, and had bene held for accursed of the church▪ after their returne and conuersion, to receaue their former dignities. The Emperour was in a great chafe, and conceaued great displeasure against Athana∣sius* 10.6 for this answere, threatninge him by his letters as followeth: In as much as thou art made priuie to our will and pleasure, see that thou make the dore vvide open to all that desire to enter into the church. For if I vnderstand, that any one (vvhich desired to be made a member of the church) hath by any meanes through thee bene hindred, or his entrāce stopped: I vvill forthwith send one of mine officers, who by authority from me, shall both depose thee of thy bishopricke, and also place an other in thy rovvme. This the Emperour wrote respecting the commoditie of the church, & the vnitie of the councell, lest that through variance it were dissolued. Eusebius then, who hated Athanasius with deadly enmitie, thought no time fitter thē that, to bring his purpose to effect (for he had the Emperour incensed against him, which was meate and drinke for Eusebius) and therefore he raysed all that troublesome sturre, to the ende he myght cause Athanasius to be deposed of his bishopricke. For he thought verylie, that if Athanasius were once remoued, Aria∣nisme then should beare 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 citie of the vpper Pannonia: and Ʋalens bishop of Murson, a citie also in Pannonia. These men hyred certaine of the Meletian se••t, & caused diuers crimes to be layd vnto Athanasius charge. And firste of all, by the depositions of Eusion, Eudaemon, and Callinicus, that were Mele∣tian* 10.7 heretickes, they charge Athanasius, that he had inioyned the Aegyptians, to pay for a yearely tribute vnto the church of Alexandria, a lynen garment. But Alypius and Macarius, priests of the church of Alexandria (who then as it chaunced were at Nicomedia) confuted this sclannderous report that was layde agaynste Athanasius, and perswaded the Emperour, that all their mali∣cious tales, were manifest vntruthes. Wherefore the Emperoure wrote vnto his aduersa∣ries, and rebuked them sharply, but Athanasius he requesteth to repayre vnto him. yet agayne Eusebius together with his complices, before his comminge patched an other crime, farre more* 10.8 haynous then the former: that Athanasius went about trayterously to defeate the Emperoures

edicts, in sending to one Philumenus a kas••et or forsar, full of gold. The Emperour then being at Psamathia, a manour without the walls of Nicomedia, by sifting out of this matter, founde. A∣thanasius to be giltlesse and sent him away with honor, writing also to the Church of Alexandria, that their bishop was falsely accused before him. But I thinke best, and with more honesty a great deale, to passe ouer with silence, the sundry kindes of sclaunders, Eusebius together with his adhe∣rents, inuented afterwards agaynst Athanasius, lest that the Churche of God be blemished, and sclaundered of them, which haue their mindes farre estraynged from the religion & fayth in Christ Iesu. for the thinges committed to writing▪ are wont to be knowen of all, and therefore it was our part, to comprise in few words, such things as required a seuerall trac••. but neuerthelesse I thinke it my duety in fewe wordes to declare out of what fountaine, these false accusations ishued, and whence such as forged them had their originall. Mareôtes is a contrey of Alexandria, in it there are many villages, and the same well peopled: within the same also, there are many Churches, yea of greate fame, all which are vnder the Bishop of Alexandria, within the iurisdiction of his seae and bishopricke. In this Mareôtes, one Ischyras (for so they called him) practised priuely such a* 10.9 kinde of offence, as deserued a hundreth kindes of death, for when as he had neuer taken orders, he called him selfe a minister, and presumed to execute the function of a priest. Who when he was ta¦ken with the maner, fledd away priuely, and gott him straight to Nicomedia, to the faction of Eu∣sebius as a sure and safe refuge. They, for hatred they owed vnto Athanasius entertayned him for a priest, and promised to make him Bishop, if he would accuse Athanasius, so that hereby I meane by the false reports of Ischyras, they tooke occasion to sclaunder Athanasius. for Ischyras blased abrode,* 10.10 that vpon a sodaine they brake in vpon him, and dealt with him very contumeliously: that Maca∣rius beat the altar with his heeles, ouerthrewe the Lordes table, brake the holy cuppe, and burned the blessed bible. They promised him for these his malicious accusations (as I sayd before) a bi∣shoprick, for they were fully perswaded, that the crime layd to Macarius charge, was of force suffi∣cient, not onely to displace Macarius, that was accused: but also to remoue Athanasius who had sent him thither. This sclaunder was compassed against him in a while after. Afore that tyme, the complices of Eusebius, had forged agaynst him an other accusation, full of spite and cankered ma∣lice: whereof I will presently entreat. They gott I wott not where, a mans hande: whether they* 10.11 slewe a man, and stroke of his hande, or cut•• of the hande of a dead man, God knoweth alone, and the authors of this treachery: this hande the Bishops of Meletius sect bring forth, in the name of Arsenius, and protest that it was his hande: the hande they bring forth, but Arsenius they hidd at home. They say moreouer, that Athanasius vsed this hande to magicke, and sorcery. And although this was the chiefest thing, that was layd to Athanasius charg: yet as it falleth out in such kinde of dealing, other men charged him with other things. for they which spited him vnto the death, went then about to worke all meanes possible, to mischieue him. When these thinges were told the Em∣perour, he wrote vnto Dalmatius the Censor, who was his sisters sonne, and then abode at Antioch in Syria: that he shoulde call such as were accused before the barre: that he shoulde heare the mat∣ter, and execute the offenders. He sent thither Eusebius, and also Theognis, that Athanasius might be tryed in their presence. Athanasius being cited to appeare before the Censor, sent into Aegypt, to seeke out Arsenius, for he vnderstoode that he hidd him selfe. but he could not take him, because that he fledd from place to place. In the meane while, the Emperour cutt of the hearing of Athanasius matter before the Censor, for this cause. * 10.12 He called a synode of Bishops for to consecrate the tem∣ple which he had buylded at Ierusalem. The Emperour had willed the Bishops assembled at Ty∣rus, to debate together with other matters the contention raysed about Athanasius, to the ende (all quarells being remoued) they might cheerefully solemnize the consecration of the Church, and de∣dicate the same vnto God. Constantine went now on the thirtieth yeare of his raigne. The Bishops that mett from euery where at Tyrus, being cited by Dio••ysius the Senator, were in number three score. Macarius the Priest of Alexandria, being fast bounde with fetters, and bolts of yron, was* 10.13 brought thither by the souldiers. Athanasius would not come to Tyrus, not disinayed so much with the sclaunderous reportes that were layd to his charge (for his conscience accused him of nothing) as he feared greatly, lest that they woulde bring in some innouation, preiudiciall to the decrees of the Nicene councell. but because that the angry lynes and threatning letters of the Emperour, moued him not a litle (for he had written vnto him, that if he came not of his owne accord, he should be brought thither with a vengeance) he came of necessitie vnto the councell.

CAP. XXI.

How Arsenius (whose hand they said had bene cutt of) was found out, and brought before the barre, to the confusion of Athanasius accusers, which then fledd away for shame: and how that Athanasius being other∣wise parcially dealt withall of the councell, appealed vnto the Emperour.

THe diuine prouidence of God brought to passe, that Arsenius also came to Tyrus. For he quite forgetting the lessons geuen him by those false accusers, that bribed him for the pur∣pose, came thither as it were by stelth, to knowe what newes there were in those coasts. It fell out that the seruants of Archelaus a Senator, hearde say in a certaine tipplinghouse, that Ar∣senius whome they reported to haue bene slayne, was there and hidd him selfe in a certaine house of the towne. When they hearde these thinges, and eyed well the authors of this report, they reueale the whole matter vnto their lord and maister. He forthwith laying all delayes aside, sought out the man, being sought founde him, being founde he layd him fast by the heeles, and biddes Athanasius be of good cheere: that Arsenius was come thither aliue. Arsenius being in holde, denieth him selfe to be the man. But Paulus Bishop of Tyrus, who knewe him of olde, affirmed plainely that he was Arsenius in deede. These thinges being thus rightly disposed by the wisedome and prouidence of God: Athanasius not long after is called before the councell, in whose presence, the accusers bring forth the hande, and charge him with the haynous offence. He behaueth him selfe wisely and cir∣cumspectly, and demaundeth first of them all that were present, and also of his accusers: whether any of them did euer knowe Arsenius. When that diuers of them had aunswered, that they knewe him very wel, he caused Arsenius to be brought before them, with his hāds couered vnder his cloke, and then againe demaundeth of them: Is this fellowe that Arsenius which lost his hande? at the sight of the fellow, some of them that were present (except them that knew whence the hand came) were astonied: some others thought verily that Arsenius wanted a hande, and gaue diligent eare, to see what other shift Athanasius had to saue him selfe. But he turning vp the one side of Arsenius his cloke, shewed them one of his handes. Againe when some did surmise that his other hande was cutt of: Athanasius at the firste paused a while and in so doing brought their mindes into a greate doubt: but in the ende without any more adoe he casteth vp vpon his shoulder, the other side of his cloke, and sheweth them the seconde hande, saying vnto all that behelde it: you see that Arsenius hath two handes, now let mine accusers shewe vnto you, the place where the thirde hande was cutt of. * 10.14 This treachery of theirs toutching Arsenius, being thus come to light, the dealing was so shamefull, that the accusers coulde finde no where as much as visards to couer their faces. Achaab otherwise called Iannes, the accuser of Athanasius, crept by stelth from the barre, thrust him selfe a∣mong the throng, and priuely ranne away. Thus did Athanasius cleare him selfe of this sclaunder, vsing exception agaynste no man. for he doubted not at all, but that the very presence of Arsenius woulde astonish the sclaunderers, to their vtter shame and ouerthrow. * But for the wiping away* 10.15 of the crimes layde to Macarius charge, he tooke the benefitt of the lawe, vsinge such exceptions as were lawefully prescribed for the defendant. And first of all he excepteth against Eusebius and his adherents, as open enemyes, saying: by lawe it was not permitted for the enemyes to be iud∣ges. Secondarily he requireth that they shewe vnto him, whether Ischyaas the accuser, had lawful∣ly receaued orders and priesthoode, for so it was layd downe in the bill of enditement. But the iud∣ges considered nothing of these circumstances, the lawe proceedeth against Macarius. When the accusers were to seeke for proofe, the sute is delayd vpon this consideration, that certayne chosen men shoulde goe in commission to Mareôtes, and there sitt vpon this matter. When that Athanasi∣us perceaued, such as he had excepted against, to haue bene pricked in the commission (for Theognis Maris, Theodorus, Macedonius, Valens, & Vrsacius were sent) he exclaymed, that there was deceat, & double dealing in the handling thereof. He pronounced that it was open wrong, for to keepe Ma∣carius the Priest in fetters and close prison, and to suffer his accuser, to accompany such iudges as were knowen to be his professed enemies. He sayd moreouer, that it was for no other ende, but that records, and the doings of the one side might be knowen, the other vnknowen: the one quitted, the other condenmed. When that Athanasius had sounded out these and the like sentences: when that he had both called the whole assembly to wittnesse, and also opened this lamentable plight before Dionysius the Senator, and no man pityed the case: he pryuily conueyed him away. Such as were

sent into Mareôtes recorded onely the Actes of one side, and looke what the accuser reported, the same was iudged to be most true. * 10.16 As soone as, Athanasius was gone and straight way taken his iourney to the Emperour: he was first of all condenmed by the councell, the party being absent, and the cause vnknowen. Next, when as the dealings in Mareôtes were ioyned with these, they agree vpon his deposition: many sclaunders are contumeliously fathered vpon him, at the recitall of the causes, which moued them to depose him: but not a worde of the sclaunderers, for they runne them ouer with silence that of malice falsely accused him, and were shamefully foyled them selues, Arse∣nius who afore was reported to haue bene slayne, is nowe entertayned of them. And he who afore time was counted a Bishop of the Meletian sect, euen then subscribed to the deposition of Athana∣sius, and called him self Bishop of Hypsepolis. And that which seemeth incredible, he that was said to haue died vnder the handes of Athanasius, is now aliue, and deposeth Athanasius.

CAP. XXII.* 10.17

How that the councell assembled at Tyrus remoued to Ierusalem, and celebrated the dedi∣cation of the newe Ierusalem, at what tyme the Arians were admitted to the communion. And how that the Emperour by his letters caused the coun∣cell summoned at Tyrus, to meete at Constantinople, that in his presence the trueth toutching Athanasius cause, might the more narrowely be sifted out.

Immediatly after these thinges, the Emperours letters came to the councels handes, signifying that with all speede, his will was they shoulde repayre to Ierusalem. Therefore the bishops lay∣ing all other matters aside, do leaue Tyrus, and take their iourney to Ierusalem. A solemne feast is there held, for the consecration of those places: Arius with his confederats is admitted into the Church. for the bishops sayd, that in that behalf, they would satisfie the Emperours letters, wher∣by he had signified vnto them, that he allowed very well of the sayth of Arius, and Enzoius. The bi∣shops* 10.18 also wrote vnto the Churche of Alexandria, that they shoulde banishe from among them, all rankor, spite, and malice, and setle their Ecclesiasticall affayres at peace and quietnes. They signi∣fied moreouer by their letters, that Arius had repented him of his heresie: that he had acknowled∣ged the trueth: that thenceforth he would cleaue vnto the Church: and that therefore they had not without good cause receaued him, and by the consent of them all, exiled Athanasius. Of the selfe same things likewise, they wrote vnto the Emperour. While these things were in handling, there came eftsones other letters from the Emperour vnto the councell, signifying that Athanasius was fledd vnto the Emperour him selfe, and that of necessity they must meete at Constantinople about his matters. The letters sent from the Emperour were written as followeth:

Constantinus the puysant, the mighty and noble Emperour, vnto the Bishope assem∣bled* 11.1 at Tyrus, sendeth greeting.

VErily I knowe not what matters your assemblie, through tumult and troublesome sturre* 11.2 hath decreed: me thinkes the trueth it selfe you haue in maner subuerted, by meanes of your hurlyburly and kindled heat of contention. for whilest that you prosecute your pri∣ucy spire and hatred, one towards an other, the which you wil leaue in no wisovnpractised; you seeme to neglect the seruice of God, & the furtherance of his truteh. But I trust the diuine proui∣dēco of God will•…•…g••o passe, that after the proofe of this pestilēt contention; it may wholy be banished that we may also perceaue whether your coūcel, & assembly, hath had any care of the trueth, & also whether you haue decided of the matters called into question, & geuen sentence, without parcial fauor, & poysoned malice. VVherfore my wil is that with spede you all repaire vnto me, to the end you your selues, by no other then your selues, may yeld an exquisite accōpt. The cause that moued me to writ this vnto you, & to sūmone you hither by my letters, you may learne by that which followeth. As I rode in my waggon vnto a certain place within the city, & that happy soil, called after thy name Cōstantinople Athanasius the bishop together with certaine other priestes in his company, me•••• me in the middest of the streete vpon a sodame, & vnlooked for, which amazed me not a litle▪ I take God to witnesse who seeth al things, that I coulde not haue knowen him 〈◊〉〈◊〉 the first fight, had not some of my trayne (when that I gaue diligent eare

thereunto, as reason did require) both tolde me, who he was, and what iniury he had done vnto him. I truely did neyther talke vvith him at that time, neyther reason of any circumstance. And when he entreated, that I woulde geue him the hearing, I was so farre from it, that with the de∣niall, I had almost caused him to be sent packing, with rough entertainment. His sute was no∣thing else, but that all you might be brought thither, to the ende he might in our presence expo∣stulate face to face with you, the iniurie he suffred ne cessity driuing him thereunto. The which sute of his seeminge very reasonable vnto me, and the season also requiring the same: made me very willing to write this vnto you, that all you being already assembled at Tyrus, shoulde forthvvith hasten vnto my campe: and iustifie in my presence (whome you will not denye to be the right seruant of God) your right, and syncere iudgement, and sentence in this behalfe. For peace raigneth euery where through my religious worshiping of God: And the name of God is deuoutly, and reuerently extolled of the Barbarians them selues, who vnto this day were ig∣norant of the trueth. euery man knoweth that he which is ignorant of the trueth, is also igno∣rant of God. But the Barbariās through my industrie, that (as I sayd before) am a right vvorshi∣per of God: came to the knowledge of God, and learned to serue him in holines, whome they perceaue in all thinges, with the carefull eye of his diuine prouidence, to defende me. This thing moued them at the first, to tast of the trueth in Christ, whome also for the awe, and loyaltie they owe vnto our imperiall scepter, they serue vprightly: but we, which woulde seeme (I will not say to obserue) nay to maintayne the sacred and holy mysteries of his Church, doe practise no∣thing else but that which breedeth discorde, and discention, and to be short, that which tendeth to the vtter ouerthrowe, and destruction of mankinde. But see that you come vnto vs (as I sayd) with speede, perswading your selues of this, that our mind is, as much as in vs lyeth, first of all, to maintayne soundly, without corruption all that is contayned in holy Scripture: so that no ble∣mish of sclaunder or infamy may redounde thereunto: abandoning, vvearing avvay, and roo∣ting out, all the rotten aduersaries of christian religion, vvho vnder color of Christian professiō haue crept in & sovved in the Church of God sundry blasphemous sectes & heretical schismes.

CAP. XXIII.* 11.3

ƲƲhen as all the synode came not vnto the Emperour, Eusebius together with that crue, framed a newe accusation against Athanasius: that he shoulde report he woulde stay the carying of corne from Alexandria to Constantinople. wher∣at the Emperour being moued, banished Athanasius in∣to Fraunce.

THe aforesayd letters of the Emperour, sett the whole councell together by the eares, so that diuers of them returned home to their cities. but Eusebius, Theognis, Maris, Patrophilus, Vr∣sacius, and Valens gott them to Constantinople, they reason no longer of the broken cup, or the table that was ouerthrowen, or of Arsenius that was sayd to be murthered: but they frame them selues, to forge out an other accusation. They informe the Emperour, that Athanasius threatned* 11.4 he woulde cause, that no corne shoulde be conueyed from Alexandria (as they then vsed) to Con∣stantinople: and that Adamantius, Annubyon, Arbathion and Peter that were Bishops, hearde it out of Athanasius his owne mouth. but then truely the accusation is like to be hearde, when the ac∣cuser carieth creditt with his person. The Emperour was wonderfully moued at this, and tooke great indignation against Athanasius, exiled him, & commaunded that he should abide in Fraunce. some report that the Emperour did it for this pollicie, * 11.5 to see whether with his absen••e, he coulde reduce the Church to vnitie and concorde. for Athanasius was the man that woulde in no wise com∣municate with the Arians, being exiled he ledd his life at Triuere a city in Fraunce.

CAP. XXIIII.* 11.6

Of Marcellus Bishop of Ancyra, and Asterius professor of humanitie.

THe Bishops then being assembled at Constantinople, deposed also Marcellus, Bishop of* 11.7 the lesser Galatia, for this cause. There was one Asterius in Cappadocia, that professed hu∣manitie, and leauing that, embraced the faith in Christ: wrote bookes thereof, which vnto this day are extant. The pestilent doctrine of Arius is proued out of them, to were: that Christ is

no other wise the power of God, then the locusts and flyes, are sayd in Moses to proceede from the handie worke of God, and other such lewde reasons. This Asterius kept company with Bishops, and specially of the damnable sect of Arius. He frequented vnto their assemblies, for he longed after some bishoprike or other. But because that in the time of persecution, he had sacrificed vnto Idols: he was not admitted to execute the function of a Priest. He wandreth and rogeth throughout Sy∣ria, shewing the bookes he had written. Marcellus vnderstanding of this, going about to sett him* 11.8 selfe against Asterius, fell him selfe into the contrary heresie. for he was not afraide (euen as Pau∣lus Samosatenus sayd before) to affirme that Christ was but a bare and naked man. The Bishops that mett at Ierusalem hearing of this, made no accompt of Asterius, because he was a laye man: but Marcellus who was of the clergie they call to an accompt, for the booke he had written. When they perceaued that he maintayned the opinion of Paulus Samosatenus: they charge him to re∣cante. He with shame inough promiseth to burne the booke. But when as the councell was dissol∣ued in haste (for the Emperour had called the Bishops to Constantinople) agayne they reason of Marcellus, at Constantinople, before Eusebius, and the other Bishops then present. As soone as Marcellus refused to performe his former promise, that is to fire the booke which he had vnadui∣sedly framed: the Bishops then present, depose him of his bishoprike, & sent Basilius in his rowme to be Bishop of Ancyra. Eusebius moreouer wrote three bookes, against his pamflett, and confuted his wicked opinion. Marcellus after that, recouered his bishoprike againe in the councell helde at Sardice, where he sayd: they vnderstoode not his booke, and therfore suspected him, that he had sa∣uored of the opinion of Paulus Samosatenus. but what opinion we may conceaue of this man, we will declare in an other place.

CAP. XXV.* 11.9

How that Arius being called from Alexandria to Constantinople after the exile of Athanasius, for to render an accompt before the Emperour of the tumult he made at Alexandria: rai∣sed a great sturre against Alexander Bishop of Constantinople, In the ende died miserably.

WHile these thinges were a doing. the thirtieth yeare of Constantinus raygne was expy∣red.* 11.10 Arius with his company returning to Alexandria, sett the whole citye on an vp∣rore. The citizens of Alexandria, tooke very grieuously, that not onely Arius with his confederats was restored: but also that Athanasius their Bishop was condemned to banishment. When the Emperour vnderstood of the peruerse minde, and corrupted purpose of Arius, he sendes for him againe to Constantinople, there to render an accompt of the tumult, & sedition he had ray∣sed afresh. At that time Alexander who a litle before succeeded Metrophanes in the bishoprike of Constantinople, gouerned that Church. This Alexander proued him selfe a religious, a godly, & a deuout man, in the quarel then betwene him & Arius. for when Arius came, & the people was de∣uided into two parts, & a great tumult raised in the citye▪ whilest that some maintained the Nicene Creede, & the same to remayne firme & stable, others affirmed the opinion of Arius to be lawfull, & agreable with y^• trueth, Alexander came forth into this great heat of disputation: specially because that Eusebius bishop of Nicomedia, had geuen out great threats, that without all peraduenture he would worke his depriuation, vnlesse he would admitt Arius, & his company, to y^• communion. but Alexander feared not the deposition so much, as the abrogation of the Nicene Creede, which they endeuored with all might possible to ouerthrow. for when he tooke vpon him the patronship of that councels decrees: he supposed it was his bounden duety to foresee, lest the canons and decrees of that councell shoulde any kinde of way be impayred. Wherefore being now busied with this con∣trouersie, he layd aside the quirks of logicke, and fledd for ayde, and asistance vnto Almighty God: he gaue him selfe to continewal fasting, and left no prayer vnrepeated. such a kind of seruice & de∣uotion he solemply embraced. He got him into the Church of Peace (for so they called the Church) he locked in him selfe, and finished such kinde of seruice as pleased him best: he gott him to the Al∣tare, and downe he fell on his bare knees, before the communion table, praying vnto God w^t teares that trickled downe his cheekes: in which kinde of order he continewed many dayes and many nights. He called for helpe at the handes of God, and his petition was graunted. His prayer was thus: Graunt I besech thee o Lorde (sayth he) that if the opinion of Arius be true, I my selfe may* 11.11 neuer see the ende of this sett disputation: but if the fayth which I holde be true, that Arius the author of all this mischiefe, may receaue due punishment for his impious deserte. This was the

zealous prayer of Alexander.* 11.12 The Emperour being desirous to knowe the minde and dispositi∣on of Arius, sent for him to his pallace, demaundes of him, whether he woulde subscribe vnto the Canons of the Nicene councell. He without any more adoe very cheerefully putts to his hande. When as for all that, he dalyed both craftely and lewdely, with the decrees of that councell. The Emperour maruelling at this, put him to his othe: he falsely and faynedly sware also. The craf∣ty ••uglinge which he vsed to bleare their eyes in subscribing as I haue hearde was this. Arius* 11.13 wrote his opinion in a peece of paper of his owne, the same he caryeth vnder his arme: com∣ming to the booke, he takes his othe, that he veryly beleeued as he had written. This which I write of him, I haue hearde to be moste true. But I gather playnly that he sware after his sub∣scription, out of the Emperours letters. The Emperour beleeuing verily that he dealt playnely, commaundes Alexander Bishop of Constantinople, to receaue him to the communion. It was vpon a saturday, the day after, Arius looked to be receaued into the Church, and communion of the faythfull▪ but v••ngeance lighted forthwith vpon his lewde, and bolde enterprises. When he had ta∣ken his leaue, and departed out of the Emperours hall: he passed through the middes of the citie with great pompe and pontificality, compassed with the faction and trayne of Eusebius Bishop of Nicomedia, that wayted vpon him. As soone as he came nigh Constantines market (for so was* 11.14 the place called) where there stoode a piller of redd marble: sodaine feare of the haynous faules he had committed, tooke Arius, and withall he felt a greate laske: Syrs (sayth Arius) is there any draught or iakes nigh: when they tolde him that there was one in the backe side of Constantines market, he gott him thither straight. The mans harte was in his heeles, he looked pitiously: to∣gether with his excrements, he voydeth his gutts: a greate streame of bloode followeth after: the sclender and small bowells slyde out: bloode together with the splene, and liuer, gusheth out▪ im∣mediatly he dieth like a dogge. Those iakes are to be seene vnto this day at Constantinople, be∣hinde (as I sayd before) Constantines markett and the porch shambles. All passengers as many (I say) as goe by, are wonte to pointe at the place with the finger, to the ende they may call to re∣membrance, and in no wise forgett, the miserable ende of Arius, that died in those iakes. This be∣ing done, terror & astonishment amazed the mindes of Eusebius his confederats that followed him. The report thereof was bruted abroad, not onely throughout the whole citie, but in maner (as I may say) throughout the whole world. The Emperour by this meanes, cleaued the more vnto chri∣stian religion, and sayd that the Nicene Creede was ratified, and confirmed to be true, by the testi∣mony of God him selfe: and reioyced exceedingly at the thinges which then came to passe. His* 11.15 three sonnes he made Caesars, seuerally one after an other euery tenth yeare of his raygne. His el∣dest sonne whom after his owne name he called Constantine, the tenth yeare of his raygne, he made Emperour ouer the westerne partes of the empire: the seconde sonne whome after his graundfa∣thers name he called Constantius, the twentieth yeare of his raygne, he made Emperour ouer the Easterne partes of the empire: The third and yongest of all, called Constans, he consecrated Em∣perour, the thirtieth yeare of his raygne.

CAP. XXVI.* 11.16

The sicknes, the Baptisme, the death and funerall of Constantinus magnus.

THe yeare after, Constantine the Emperour being threescore and fiue yeare olde, fell sicke, and leauing Constantinople, sayled to Helenopolis, vsing for his healthe, the hott baths that were nighe the towne. When that he sickned more and more, he differred bayning of him selfe, left Helenopolis, and gott him straight to Nicomedia▪ Abiding there in a certayne ma∣nour without the towne walls, he was baptized in the fayth of Christ. In the which baptisme he greatly reioyced: made his last will & testament: appoynted his three sonnes heyres of the empire: distributed to thē their seuerall inheritances, as he had in his healths time: he bequetheth to Rome, and to Constantinople, many famous monuments: he putteth the Priest (by whose meanes Arius was called from exile, of whome we spake a litle before) in trust with his testament, charging him to deliuer it to no mans hand, saue to his sonne Constantius, whome he had made Emperour of the* 11.17 East. His will being made, and his life lasting a fewe dayes after, he died. At his death there was none of his sonnes present. Wherefore there was a Post sent into the East, for to signifie vn∣to his sonne Constantius the deathe of his father. * The Emperours corps, his familiares and dearest friendes chested in a coffin of golde, and carryed it to Constantinople, there they sett it

in an high lodging of the pallace, doing thereunto great honor, and solemnitie, vntill that one of his sonnes was come. When that Constantius was now come from the East, they sett forth the corps, with a princely funerall, and buried it in the Apostles Churche (for so was it called) the which Church Constantine buylded, lest that the Emperours and Priestes shoulde be bereued of the Apostles reliques. The Emperour Constantine liued threescore and fiue yeares, he raygned 31. and died the two and twentieth day of May, Felicianus and Tatianus being Consuls, the second yeare of the two hundreth seuenty and eyght Olympiade. This booke compriseth the historie of one and thirtie yeares.

The ende of the first booke of Socrates.

Notes

• * 1.1

  Socrates in this his first booke con∣tayneth the history of 31 yeares, being the whole raigne of
• * 1.2

  Constantine and the ende of 340 yeres after Christ. Where So∣crates begin∣neth his hi∣story.
• * 1.3

  Diocletian Maximinian.
• * 1.4

  Maximinus.
• * 1.5

  Seuerus.
• * 1.6

  Constantin{us}.
• * 1.7

  Maxentius.
• * 1.8

  Licinnius.
• * 1.9

  The tyranny of Maxenti{us}.
• * 1.10

  The signe of the crosse was seene of Constantin{us} in the aëre.
• * 1.11

  Christ appea¦reth to Con∣stantine in his sleepe.
• * 1.12

  Maxentius di¦ed about the yeare 318.
• * 1.13

  The godly study of Con¦stantine.
• * 1.14

  The death of Diocletian Anno Dom. 318.
• * 1.15

  Cap. 4. in the Greeke.
• * 1.16

  The humani¦tye of Con∣stantine.
• * 1.17

  Licīnius was put to death for his per∣iurie & brea∣kīg of league Anno Dom. ni 327. Cap. 5. in the Greeke.
• * 1.18

  Peter. Achillas. Alexander.
• * 1.19

  Arius con∣traryeth his Bishop and ordinary.
• * 1.20

  The original of Arius he∣resie.
• * 1.21

  Cap. 6. in the Greeke.
• * 1.22

  Two Eusebi¦us, the fir••t was writer of the former histor••. the 2. Bishop of Nicomedia, & an Arian.
• * 2.1

  The blasphe¦mies of Ari∣us and his complices.
• * 2.2

  The confu∣tation of A∣rius. Iohn. 1.
• * 2.3

  Psal. 44. Psal. 109. Coloss. 1. Heb. 1. Ioh. 14.
• * 2.4

  Ioh. 14. Ioh. 10. Malach. 3.
• * 2.5

  Hebr. 13.
• * 2.6

  1. Corinth. 8.
• * 2.7

  Ioh. 10.
• * 2.8

  Prouer. 18.
• * 2.9

  Arius & his complices excommuni∣cated.
• * 2.10

  2. Timoth. 2.
• * 2.11

  Math. 24.
• * 2.12

  1. Timoth. 4.
• * 2.13

  2. Iohn.
• * 2.14

  The meletiā heretickes ioyne with the Arians. Meletius why he was depri¦ued by Peter byshop of Alexandria.
• * 2.15

  Arians. Eunomians. Macedoniās.
• * 2.16

  Cap. 7. in. the Greeke.
• * 2.17

  Osius a Spa∣niard, byshop of Corduba.
• * 3.1

  The epistle of Constan∣tinus vnto Alexander & Arius takē out of the 2. booke of Eu sebius of the life of Con∣stantine.
• * 3.2

  The conten∣tion of Phi∣losophers.
• * 3.3

  Brethren and christiās may not brawle cōtentiously about words.
• * 3.4

  Cap. 8. after the greeke.
• * 3.5

  The messen∣ger was O∣sius byshop of Corduba ••n Spaine.
• * 3.6

  The first ge∣nerall coun∣cell of Nice. ••••seb. lib. 3 〈◊〉〈◊〉 vita Cōst.
• * 3.7

  Osius by∣••••op of Cor∣••••b•• as I sup¦••••se. ••••e byshop Rome was ••t at the ••••uncell, but ••••t thither ••••taine of 〈◊〉〈◊〉 clergie. ••••••. 2.
• * 3.8

  Paphnuti{us}. b. of Thebais. Spirid••on. b. of Cyprus.
• * 3.9

  Euseb. Nico∣med.
• * 3.10

  Theognis an Arian.
• * 3.11

  Maris an A∣rian.
• * 3.12

  Athanasius. Alexander.
• * 3.13

  Ruffinus in his first boke cap. 3. layeth downe the circūstances of this histo∣rie more at large.
• * 3.14

  Constantine the Empe∣rour sheweth greate reue∣rēce vnto t•• bishops.
• * 3.15

  Constantine exhorteth t•• vnitie, and burneth the•••• libells.
• * 3.16

  Mat. 18.
• * 3.17

  Euseb. lib 3▪ de vit. Con∣stantini.
• * 3.18

  He cōfuteth the sclaunde∣rous report which Sabi∣nus made of the bishops assembled in the coun∣cell of Nice.
• * 3.19

  this Nicene creede was not founde thus placed in the greeke coppy, wher∣fore the Greeke see∣med vnper∣••ect, for to what ende ••hold Socra∣••es write: The ••niforme do¦••trine of faith ▪c. is this. ••nlesse some ••hing folow∣••d, or howe ••oulde he af∣••er all con∣••lude as he ••oth: This ••••th vnlesse ••••ere were ••••mewhat ••terlaced. we ••••ue there∣••ore suppli∣••d the want 〈◊〉〈◊〉 this vnper¦••••ct place by ••rowinge ••e coppy of ••••is Creede ••rittē truely the same ••ords by Eusebius Pamphilus, and recited towardes the later ende of this chapter by Socrates, the which we haue presently layde ••wne in different letters.
• * 3.20

  Arius accursed with his complices.
• * 3.21

  Eusebius & Theognis being Arians, do recant.
• * 3.22

  Eusebius writeth thus frō the coū∣cell of Nice vnto the churche of Caesarea in Palaestina, whereof he was bishop.
• * 3.23

  The Creede which Euse∣bi{us} Pāphilus him selfe made & ex∣hibited vnto the councell of Nice, wherevnto the bish••ps added the clause, Of one substāce. Ma••. 28.
• * 3.24

  The Empe∣rour Cōstan∣tine cōman∣deth the clause, Of one substāce, to be added vnto Eusebi{us} Creede: he expoundeth him selfe the meaninge thereof.
• * 3.25

  The Creede layd down by 318. bishops in the coūce•• of Nice, the which Euse∣bius in thes•• wordes sen∣deth to Cae∣sarea.
• * 3.26

  Of the sub∣stance.
• * 3.27

  Begotten not made.
• * 3.28

  The sonne to be of one substāce with the father.
• * 3.29

  Before Arius time the clause of one substāce was knowen.
• * 3.30

  Cap. 9. in the Greeke.
• * 4.1

  The synodi∣••all epistle of ••he councell ••f Nice.
• * 4.2

  The blasphe¦mous opini∣ons of Arius that cursed hereticke, toutchinge the blessed sonne of God.
• * 4.3

  This Meleti{us} as Socrates sayde before cap. 3. in time of persecutiō denyed the faith, & sacri∣ficed to idols: therefore he was excōmu∣nicated, and being in this takinge he tooke part with the A∣rians: who for cōpanie together with A••••••s in this councell is cōdemne••
• * 4.4

  The questiō of Easter cō∣cluded vpon in the coun∣cell of Nice
• * 4.5

  VVhy the Meletians are seuered from the churche. The wanton booke which Arius wrote and intituled Thalia.
• * 5.1

  Cōstantinus Magnus vnto the church of Alexādria.
• * 6.1

  Cōstantinus vnto the bi∣shops & peo∣ple, &c.
• * 7.1

  Cōstantinus the Empe∣rour vnto the churches, &c
• * 8.1

  The epistle of Constan∣tine vnto Eu¦sebius Pam∣philus.
• * 8.2

  The epistle of Constan∣tine vnto Eusebius.
• * 8.3

  After the name of Cō∣stantinus Bi∣zantium was called Con∣stantinople.
• * 9.1

  The epistle of Constan∣tine vnto Macarius, concerning the sepul∣chre of our Sauiour feūd there, & the buylding of a Churche in that place.
• * 9.2

  Eusebius ••. of Nicome∣dia and The∣ognis were Arians.
• * 9.3

  Lic••••••us.
• * 9.4

  Cap. 10. in the Greeke.
• * 9.5

  A Canon toutching such as in persecution had denyed Christ.
• * 9.6

  Peter Mar∣tyr. in 2. Sam. cap. 24. no∣teth, howe that Constan∣tine in these wordes ••kof∣••eth at Ace∣sius, for his intollerable pride, & sin∣gularitie, in that he along with his sect woulde be i•• heauen.
• * 9.7

  The repor∣ter was Au••¦anon a No¦uatian, as it cap. 9. follow∣ing.
• * 9.8

  Cap. 11. in the greeke. Paphnutiu••▪
• * 9.9

  Paphnutius a single man yet a fauorer of priestes mariadges in the counsell of Nice. Hebr. 13.
• * 9.10

  Cap. 12. in the Greeke. Spyridion.
• * 9.11

  ••••••ne the daughter of Spyridion.
• * 9.12

  uffinus hist. ••. 1. cap. 5.
• * 9.13

  ap. 13. in •• Greeke. Eutychianus though he was a noua∣tian, yet was he a rare mā, both for life, and learning. Auxanon a nouatian he∣reticke.
• * 9.14

  Osius. Viton. Vincentius. Alexander. Eustathius. Macarius. Harpocratio Cynon.
• * 9.15

  Anno 32•• some say 326. some 〈◊〉〈◊〉 the•• 328. Cap. 14. in. the Greeke.
• * 9.16

  The rec••ta∣tion of Eu∣sebius bishop of Nicome∣dia and The∣ognis bishop of Nice which were A••••an here∣ticks, exhibi∣ted vnto the chiefe by∣shops.
• * 9.17

  Cap. 15. after the greeke.
• * 9.18

  Athanasius byshop of Alexandria. Ruffinus lib. ••hist. ca. 14.
• * 9.19

  Alexander b. of Alexan∣dria made Athanasius deacon. Athanasius beinge deacō was at the councell of Nice. Cap. 16. after the greeke.
• * 9.20

  Constantino¦ple called Newe Rome but of olde Byzantium.
• * 9.21

  Cap. 17. in the greeke.
• * 9.22

  Helen the mother of Constantine was the daughter of Coel kinge of Englande Helenopolis Psal. 78. The Idole o•• Venus set v•• where Chri•••• was buried.
• * 9.23

  The crosse of Christ was founde out by a miracle. Newe Ieru∣salem.
• * 9.24

  The nayles were founde.
• * 9.25

  The good deedes the vertuous life, and godly ende of He∣lene.
• * 9.26

  Cap. 18 in the greeke.
• * 9.27

  Serapis had 〈◊〉〈◊〉 his temple 〈◊〉〈◊〉 elle, or fa∣••••ome, signi∣••inge the ••easure of ••e water in ••epth which ••as thought 〈◊〉〈◊〉 his power 〈◊〉〈◊〉 ouerflowe ••he Barba∣rians beinge ••••ercome in ••••••aill recea¦••d the faith Christ.
• * 9.28

  Gens. 18.
• * 9.29

  Constātinus abrogated the most fil∣thie lawes of the Helio∣polits and brought thē to the chri∣stian faith.
• * 9.30

  The temple of Venus o∣uerthrowen.
• * 9.31

  The deuell was faine to flye out of the Idole. The tente of Constantine like the ta∣bernacle of Moses. Exod. 33.
• * 9.32

  Cap. 19. in the greeke.
• * 9.33

  The increase of christian religiō vnder Constantine.
• * 9.34

  The middle Indians were not christe∣ned asore the raygne of Constantine that is 300. & odd years after Christ.
• * 9.35

  Frumentius was conse∣crated By∣shop by A∣thanasius and sent to con∣uert the In∣dians. Ruffinus eccl¦••ist. li. 1. ca. 9. Cap. 20 in ••he Greeke.
• * 9.36

  The seae Eu∣kinus deui∣••leth Europe ••om Asia.
• * 9.37

  The kinge of the Iberians child is cured
• * 9.38

  The queene of the Ibe∣riās is healed
• * 9.39

  The kinge of the Iberians was conuer∣ted vnto the ••ayth.
• * 9.40

  Cap. 21. in the greeke.
• * 9.41

  Antony the e••emite.
• * 9.42

  Cap. 22. in the Greeke. The mani∣chees blased their heresie a litle before the raygne of Constan∣tine. Anno. 281. Euseb. lib. 7. cap. 30. The origi∣nall and au∣thors of the heresy of the Manichees.
• * 9.43

  Buddas o∣therwise Te∣rebynthus an hereticke d••eth misera¦blie.
• * 9.44

  Manes the heretick & his detestable o∣pinions.
• * 9.45

  The misera∣ble death of the hereticke Manes.
• * 9.46

  Cap. 23. in the Greeke.
• * 9.47

  Hatred and heresie ioy∣ned togeth••••.
• * 9.48

  Eusebius P••∣philus was no Arian.
• * 9.49

  Cap. 24. in the Greeke. The councell of Antioche where Eusta∣thius was de∣posed.
• * 9.50

  ••usebius Pā∣••hilus re••u∣••th to be ••ishop of ••ntioch, for ••e which ••e Empe∣••ur Cōstan∣••e did high •• commend ••m. ••••phronius Arian, yet ••••••hop of ••••tioch.
• * 9.51

  Cap. 25. in the Greeke.
• * 10.1

  Constantine was informe•• of Arius his recantation when he wrot this.
• * 10.2

  Cap. 26. in the Greeke▪ The recāta••¦tiō of Arius and Euzoi•• geuē vp vn•• the Empe∣rour, toge∣ther with t•• forme of their faith, where they dissēble bo•• with God man, wri••i•• one thing, meaning a•• other, as it appeareth the chapt•••• following.
• * 10.3

  Mat. 28.
• * 10.4

  Cap. 27. in the Greeke.
• * 10.5

  Athanasius would not receaue Ari∣us into the church of Alexandria.
• * 10.6

  Constantine ••••rote this to Athanasi{us}. b. ••f Alex••dria 〈◊〉〈◊〉 the behalf ••f Arius the ••ereticke, ••ho decea∣••ed thē both
• * 10.7

  ••hanasius is ••••ely 〈◊〉〈◊〉 of extor∣••n.
• * 10.8

  ••anasius ••alsely ac∣cused of trea¦son.
• * 10.9

  Ischyras a false minister forging or∣ders vnto him selfe.
• * 10.10

  Athanasius is falsly char¦ged with the misdemea∣nure of his clergy.
• * 10.11

  Athanasius is falsely ac∣cused of mu••¦th••r and ma∣gicke.
• * 10.12

  Cap. 28. a•• ter the g••e••
• * 10.13

  Macarius •• minister b••¦ing falsely •…•…cused by 〈…〉〈…〉 Arian & Me¦letian her•• tikes is th•• shamefull dealt wi•••• Cap. 29. after the Greeke.
• * 10.14

  Cap. 30. in ••e greeke▪ ••he accuser •• Athanas〈◊〉〈◊〉 ranne a∣•…•…ay for shāe.
• * 10.15

  Cap. 31. in ••••e Greeke.
• * 10.16

  Cap. 32. in the Greeke.
• * 10.17

  Cap. 33. in the greeke.
• * 10.18

  The councel held at Tyt{us} being most of Arians, do depose Atha¦nasius, & cō∣mēd in their letters to the Church of Alexandria, the heretick Arius.
• * 11.1

  Cap. 34. in the greeke.
• * 11.2

  The epistle of Constan∣tine vnto the Bishops as∣sembled at the councell of Tyrus.
• * 11.3

  Cap. 35. in the Greeke.
• * 11.4

  Athanasius is accused by the Arians.
• * 11.5

  Socrat. li. 2. cap. 2. in the epistle of Cō stātinus sayth so.
• * 11.6

  Cap. 36. in the greeke.
• * 11.7

  Asteri{us} an a∣rian heretick.
• * 11.8

  The error of Marcellus.
• * 11.9

  Cap. 37. in the greeke.
• * 11.10

  Arius raiseth sedition in Alexandria.
• * 11.11

  The prayer of Alexander Bishop of c••¦stantinople.
• * 11.12

  Cap. 38. in the greeke.
• * 11.13

  The craft of Arius in swea ring before the Empe∣rour.
• * 11.14

  The misera∣ble ende of Arius the he retike.
• * 11.15

  The sonnes of Constanti¦nus magnus. 1. Constanti∣nus. 2. Constanti∣us. 3. Constans.
• * 11.16

  Cap. 39. in the Greeke.
• * 11.17

  The death ••f Constan∣••••nus magn{us}. ••nno Dom. 40. ••ap. 40. in 〈◊〉〈◊〉 Greeke.