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 FIFT BOOKE OF THE ECCLE∣SIASTICALL HISTORYE OF SO∣CRATES SCHOLASTICVS. (Book 5)

The Proëme.

BEfore that we enter into the discourse of our fist booke of ecclesiasticall history,* 1.1 our will is first to forewarne the reader not to blame vs, for all our speciall drift was to deliuer the posterity in writing the ecclesiasticall affayres after our sim∣ple habilitie and as farre forth as we coulde learne: that we haue mingled ther∣withall battells and bloody warres at seuerall times waged in sundry partes of the worlde. We haue so done for diuers causes. First that the noble and valiant feates of armes shoulde not be hid from the posteritie in tyme to come: agayne lest the Reader by perusing continewally of the Bishops affayres and the practises of the one a∣gainst the other inculcated euery where, be ouercome with tediousnes and loth some tying toge∣ther of one matter: last of all that we may vnderstand when the common w••••le hath bene tossed & turmoyled with troublesome dissention and discorde, the Church of God likewise as infected with the same contagious disease hath bene altogether out of quiet. For whosoeuer with diligent obser∣uation will remember the aforesayd tymes, without doubt he shall perceaue that when the com∣mon weale was on hurlyburly, the Church in like sort was shaken with the stormes of aduersitie. Either he shall finde that both at one tyme were out of square, or that the ones miserie ensued im∣mediately after the others misfortune: and sometime when the Church beganne to vary about re∣ligion, the common wealth immediately followed after with rebellion, and some other times of the contrary: so that I am easily brought to beleeue that the interchangeable course of these calami∣ties commeth not to passe by happ hazard but by reason of our horrible sinne: that these mischiefs are sent in steede of punishments: or as the Apostle writeth: some mens sinnes are open before* 1.2 hande hastening before vnto iudgement, and in some they followe after. for the aforesayd cau∣ses we haue mingled temporall with ecclesiasticall, prophane with diuine stories. And though we coulde not attaine vnto the knowledge of such battells as were waged in the raigne of Constantine by reason it is so long agoe: yet haue we enterlaced such acts as befell since that time, as well as we coulde learne of aged and longe liude men. We haue therefore throughout our history made mention of the Emperours because that since they beganne to embrace christian religion, the ec∣clesiasticall affayres seemed very much to depende of them: so that the chiefest councells were in* 1.3 times past and are at this day summoned through their consent and procurement. We haue ther∣fore also remembred paganisine and the Idolatric all seruice of the Ethnicks because it wonderful∣ly molested the quiet estate of the Catholick Church. Thus much I thought good to lay downe by way of preface, and now to the story.

CAP. I.

How that after the death of Valens when the Gothes marched towards Constantinople, the city went out to meete them together with a fewe Saracens whome Mauia their Queene had sent to ayde them.

WHen the Emperour Ʋalens was dispatched out of the way in such sorte as no man was certayne of, the Barbarians marched apace towards the walls of Constantinople, and beganne to destroy the suburbs thereof. The people being moued with this went forth of their owne accorde to withstand the Barbarian enemy, and euery one tooke that weapon which came first to his hand. Dominica the Empresse gaue hyre vnto euery one that went forth to battell* 1.4 out of the Emperours treasory as the couenant was with the souldiers. Mauia also the Queene of the Saracens (of whome we spake a litle before) being in league with the Empresse sent of her sub∣iects to ayde them. Thus y^• people gaue them battell & droue back y^• Barbarians farre from y^• city.

CAP. II.

How Gratianus the Emperour called home from exile the godly Bishops, banished the Here∣ticks, and made Theodosius his fellow Emperour.

GRatianus gouerning the empire together with Valentinianus the yonger, condemned the* 1.5 cruelty which his vncle Ʋalens practised against the Christians: called home againe such as he had exiled: made a lawe that euery sect and opinion should thenceforth freely without any molestation frequent their wonted assemblies, except the Eunomians, Photinians and Mani∣chees. And when he foresaw that the Romaine empire dayly diminished, and the Barbarians wax∣ed strong and multiplied exceedingly, & that he stoode in great neede of a valiant and worthy man to gouerne the common wealth, he ioyned with him Theodosius, a noble man of Spayne, trained vp* 1.6 in feates of armes, one that was by the vniforme consent and common voyce of all men thought fi••t to rule, yea before Gratian him selfe was created Emperour. He proclaymed him Emperour at Sirmium a citie of Illyrium in the Consulship of Ausonius and Olybrius the sixteenth of Ianuarye, and diuideth with him the charge of the battell against the Barbarians.

CAP. III.

Of the Bishops which then gouerned the Churches.

AT that time Damasus the successor of Liberius was Bishop of Rome and Cyrill of Ierusa∣lem.* 1.7 The Church of Antioch as I sayd before was deuided into three partes. for Dorothe∣us the Arian bishop which succeeded Euzious, gouerned the Arian Churches, the rest were partly vnder Paulinus and partly vnder Meletius who then was lately come from exile. Of the Churches of Alexandria the Arians were vnder Lucius who then was a banished man, such as em∣braced the faith of one substance had Timothee the successor of Peter to their Bishop. The Arian Church at Constantinople had Demophilus to their Bishop who was chosen immediatly after the desease of Eudoxius. They that detested his doctrine and opinion frequented priuate and seuerall conuenticles.

CAP. IIII.

How the Macedonians who a litle before sent legats vnto Damasus Bishop of Rome for the establishing of the faith of one substance fell againe into their former error.

THe Macedonians for all the embassie sent vnto Liberius, and for all they communicated a good while throughout euery church without difference and exception with such as cleaued from the beginning vnto the Nicene creede: yet when the Emperour Gratians law gaue li∣berty vnto euery sect to frequent their seuerall assemblies they seuered them selues from y^• church. Wherefore after that a company of them had mett at Antioch in Syria, they decreed that hence∣forth* 1.8 for altogether the clause of one substance shoulde neuer be receaued: and that they ought no more to communicate with the professors of the Nicene faith. but their wauering minde attayned not vnto so prosperous a successe as they hoped it woulde: for many of their owne sect, seeing that they did say and vnsay, that they ratified & abrogated the selfe same constitution, condemned them in their owne opinions, fell from them and embraced the faith of one substance.

CAP. V.

Of the sturre at Antioch by reason of Paulinus & Meletius, how that Gregory Bishop of Nazianzum by the consent of all the Catholick Bishops was translated vnto the seae of Constantinople.

AT Antioch in Syria about that time there was raised a great tumult and seditiō about Me∣letius, the occasiō was as followeth. We sayd before howe that Paulinus Bishop of Antioch because he was a graue and a godly father was not exiled: y^• Meletius was first called home from banishment in the raigne of Iulian, afterwards being exiled by Ʋalens returned in the time of Gratian. After his returne into Antioch he founde Paulinus so olde y^• he seemed ready to lye in his graue. Immediatly all y^• friends of Meletius endeuored to ioyne him felow bishop w^t Paulinus. whē Paulinus affirmed it to be contrary vnto the canons of the Church that any being created of A••ian Bishops should be made college in any Bishoprick: the people endeuored to compasse it by force. In the ende they make preparation to stall him Bishop in a certaine church of the suburbs. Whē it was done all the citie was on an vprore. In processe of time the people were reconciled vpon such cōditions as followe. All that stoode for the Bishopricke were six in number whereof one was Flauianus, being called together they deposed them vpon a booke that none of them shoulde aspire vnto the Bishopricke during the liues of Paulinus and Meletius, and when ether of them departed this life, the Bishopricke to remaine vnto the suruiuer of them both. When the oth was ministred the people were quiete and thenceforth made no sturre at all. The fauorers of Lucifer were offen∣ded with this maner of dealing and fell from the church because that Meletius being ordered of the Arians was admitted to the gouernemente of that seae. At that time when the affaires of Antioch were thus out of frame Gregorie by vniforme consent of all the Catholick Bishops was translated from the Bishopricke of Nazianzum vnto the seae of Cōstantinople. Then Meletius gott him in all the hast to Constantinople.

CAP. VI.

Howe Theodosius the Emperour after the foilinge of the Barbarians came to Thessalonica, where being sicke he was baptized of Ascholius the Bishop.

BY that time Gratianus & Theodosius had gottē the victorie of the Barbarians, whereupō Gra∣tianus immediatly made expeditiō into Fraunce, because the Germanes had destroied part of that contrey: but Theodosius after the erection of the signe, in token that the enemies were vā∣quished, made hast towardes Constantinople and came to Thessalonica. There after y^• he fell into a daungerous disease he was very desirous of baptisme, for of old he was trained vp in Christian religion & addicted himselfe wholly vnto the faith of one substance. Being sore sick & speedinge to baptisme he gaue charge that the Bishop of Thessalonica shoulde be sent for to minister the sacra∣ment. Being come first he demaūds of the bishop what faith he was of? when the bishop made an∣swere that the opinion of Arius preuailed not throughout Illyrium & that the newefounde inuen∣tion of his pestilent braine was not planted in the churches of y^• contrey but that all the christians throughout those coasts retained & euer obserued continewally y^• autentick & ancient faith deliue∣red of the Apostles & confirmed by the councell of Nice: the Emperour with willing mind was baptized of Ascholius for so was the bishop called. A fewe dayes after when that he had somwhat recouered he went towards Constantinople the foure & twentyeth of Nouember in his first Con∣sulship and the fift of Gratian.

CAP. VII.

Howe that Gregorie Nazianzen vnderstandinge that diuerse Bishops did stomacke him refused the Bishopricke of Constantinople. The Emperour sent vnto Demophilus the Arian Bishop that either he woulde subscribe vnto the faith of one substance or departe the citie the which he did.* 1.9

GRegorie being then translated from the citie Nazianzū gouerned a certen litle church with∣in y^• walls of Cōstantinople. vnto y^• which y^• Emperour afterwards annected a goodly tem∣ple & called it the resurrectiō. Gregorie a famous mā excelling in vertue & godlines all y^• flo¦rished in his time, whē he perceaued y^• some did murmur & obiect vnto hī y^• he was a cōtrey bishop & a forainer, for all y^• he reioiced at y^• Emperours coming, he refused vtterly to continew longer at Cōstantinople. the emperour seing y^• church out of square endeuored w^t all meanes possible to re∣duce it vnto peace to establish vnity & to enlarge y^• churches. wherefore immediatly he geueth De∣mophilus y^• Ariā bishop to vnderstād of his pleasure & in plaine words demaūdeth of hī whether he wold embrace y^• Nicene creed, set y^• people at vnity & ēbrace cōcord hīself. whē he refused so to do y^• emperour said vnto him: if thou refuse to embrace peace & vnity I cōmaūd thee to void y^• church.

Demophilus hearinge this, aduised himselfe that it booted not for him to withstand the berdure of the higher power, he assembled together a great multitud in the church, stood vp in the middest & brake out into these wordes: brethren it is wrytten in the Gospell, if they persecut you in one citie flie into an other. In so much y^• the Emperour banisheth vs the churches, I would haue you know* 1.10 that tomorowe you must meete together out of the citie. When he had made an ende of speakinge he went forth. He vnderstoode not that such as flie the trade of life, which worldlinges followe af∣ter (for so must we take the wordes of the Gospell) haue to seeke the higher Ierusalem. He meante it otherwise and thenceforth raised conuenticles without the walles of the citie. There departed together with him Lucius, who us I said before was banished Alexādria, enioyned to liue in exile, and then lead his life at Constantinople. Wherefore the Arians which helde the churches for the space of forty yeares, refusinge the vnitie and concorde which Theodosius the Emperour exhorted them vnto, departed the citie in the fift Cōsulship of Gratian and the first of Theodosius the sixt and twentieth of Nouember. Then such as were of the fayth of one substance came in theyr rowmes and tooke possession of the Churches.

CAP. VIII.

Of the hundreth and fifty Bishops which at the commaundement of the Emperour Theodosius mette at Constantinople, theyr decrees and howe they created Nectarius Bishop of that seae.

THe Emperour without long deliberation summoned a councell of such Bishops as were of* 1.11 his faith: to the end the canons of y^• Nicene councell might be confirmed and a Bishop cho∣sen of Constantinople. And in hope to reconcile the Macedonians with the Bishops which embraced the faith of one substance, he cited also the bishops of the Macedonian sect. Wherefore there met there of them which embraced the Nicene Greede: T••••otheus Bishop of Alexandria: Cyrillus Bishop of Ierusalē, who thē after his late recantation, addicted him wholly vnto the faith of one substance: Meletius who was called thither in a while before to the stalling of Gregorie Na¦zianzen: Ascholius Bishop of Thessalonica with many others, to the number of a hundreth and fifty Bishops. The chiefe of all the Macedonian Bishops was Eleusius Bishop of Cyzicum and Marcianus Bishop of Lampsacum. The number of that sect came to a thirtie and six whereof the greater parte came out of Hellespontus. The councell met together in the Consulship of Euchari∣de•• and Euagrius and the moneth of Maye. The Emperour together with the Bishops of his opi∣nion first vsed all meanes possible with Eleusius and the rest of the Macedonians for to reconcile them with the catholick church: they not onely bring them in remembrance of the embassy which Eustathius together with many others did in their names to Liberius late Bishop of Rome: but al∣so that not longe before without exception they communicated throughout euery church with such as professed the fayth of one substance: and that they behaued themselues neyther godly, neyther religiously, sithence that aforetime they ratified the selfe same opinion, and faith with them, if now againe they endeuored to ouerthrow such things as they had aduisedly decreed before. for all they coulde doe, it was neyther faire meanes neyther foule meanes that woulde preuayle. They sayde flatly rather then they woulde subscribe vnto the faith of one substance, that they would hold with the Arians. When they had made this answere they left Constantinople and sent theyr letters a∣broade into euery citie that they shoulde in no wise consent vnto the fayth of the Nicene councell. The Bishops that were of the other side continewing at Constantinople cōsulted together about the election of a Bishop. For Gregorie as I sayde before had refused that seae and returned to Na∣zianzum.* 1.12 There was at that time one Nectarius of noble linage whose auncetors had bene Sena∣tors, a man he was of good life and godly conuersation, who though he were by office a Praetor, yet did the people choose him to theyr Bishop, in the ende by the consente of a hundreth and fifty Bi∣shops then presente he was stalled Bishop of Constantinople. Then was it decreed that the Bi∣shop of Constantinople should haue the next prerogatiue after the bishop of Rome, the reason was* 1.13 because that citie was called Newe Rome. Agayne they ratifie the faith of the Nicene Councell: they deuide prouinces and ordayne Patriarches: they decree that no Bishop shall leaue his owne diocesse and intermedle with foraine churches, for vnto that time by reason of the greate heat and storme of persecution it was sufferable at euery ones choice and libertie. Nectarius Bishop of Cō∣stantinople had that greate citie together with all Thracia allotted to his iurisdiction. The Patri∣arckship

throughtout Pontus was assigned vnto Helladius Bishop of Caesarea in Cappadocia af∣ter Basil: vnto Gregorie the brother of Basil who was Bishop of Nyssa a citie also in Cappadocia & vnto Otreius Bishop of Meletina a citie of Armenia. Amphilochius Bishop of Iconium & Optimus Bishop of Antioch in Pisidia tooke the Patriarckshippe of Asia. The prouince of Aegypt fell vnto Timothee bishop of Alexandria. Pelagius Bishop of Laodicea & Diodorus Bishop of Tarsus are appointed ouer the Easterne diocesse, reseruing the prerogatiue of honor vnto the churche of An∣tioch the which thē presently they graunted vnto Meletius. They decreed moreouer that if neces∣sity did so require that a prouincial synode should determine prouinciall affaires. The Emperour gaue his assent vnto all the aforesayd, and thus the councell was dissolued.

CAP. IX.

Howe the Emperour Theodosius caused the corps of Paulus late Bishop of Constan∣tinople to be brought from exile with great honor: at what time Meletius Bishop of Antioch departed this life.

ABout that time the corps of Paulus the Bishop (whome as I said before Philip the Empe∣rours Liuetenant throught the procurement of Macedonius sent to exile vnto Cucusum a citie of Armenia & there stifled to death) was conueyed by the Emperours commaundemēt from Ancyra to Cōstantinople, and there receaued with great honor in the church which beareth his name vnto this day: the which church was vnto that time frequented of the Macedonians who seuered themselues from the Arians, but then were thrust out by the Emperour because they refu∣sed to be of his faith & opinion. At that time Meletius Bishop of Antioch fell sicke & died, Gregorie the brother of Basil preached at his funerall. His corps was caried of his friends into Antioch & there interred. Againe the fauorers of Meletius would not be vnder Paulinus iurisdiction but chose Flauianus to their bishop in the rowme of Meletius. Whereupon the people again were at dis∣corde and fell to raising of tumults and dissentiō. And because of that, the church of Antioch was deuided againe, not about the faith but about their fond contention in choosinge of Bishops.

CAP. X.

Howe the Emperour when his sonne Arcadius was created Augustus summoned together a Synode of all sectes and opinions: He banished all here∣tickes the Nouatians onely excepted because they embraced the fayth of one substance.

WHen the Arians were banished the churches the flame of tumult and schisme flashed a∣bout in euery congregation. I can not chuse but wonder at the Emperours aduise and pollicy therein. For he suffred not this seditiō to raigne very long throughout y^• cities, but with speede he summoned a councell charging that all sects & opiniōs whatsoeuer should meet together, supposinge verily that by conference and communication had betwene them selues they would at length be brought to establish one faith and opinion. The which drift and good meaning of his as I suppose was cause & directer of all his prosperous successes. For then it fel out through the prouidence & procurement of almighty God that all the Barbarians were at peace within his dominions, rebelled not at all but yelded themselues vnto the Emperiall seepter, for example A∣thanarichus the valiaunt captaine of the Gotthes came in withall his power & shortly after died at Constantinople. The Emperour created Arcadius his sonne Augustus in y^• seconde Consulship of Merogandus & the first of Saturninus the sixteenth of Ianuarie. shortly after all bishops of euery sect out of all prouinces came thither in y^• sayd Cōsulship but the moneth of Iune. The Emperour sent for Nectarius Bishop of Constantinople, reasoned with him howe he might rid y^• Christiā religiō of y^• discorde & dissention, howe it were possible to reduce y^• church vnto vnitie: he sayd further that y^• controuersies & quarells which molested y^• quiete state of y^• church & rent asunder y^• membres of Christ were to be sifted out & y^• punishments to light vpō their pates y^• were founde the authors of schisme and disturbers of peace & quietnes. Nectarius hearing of this was wonderfull sadd & pen∣siue: he called vnto him Agelius the Nouatiā Bishop who embraced together w^t him y^• faith of one substāce & opened vnto him y^• mind & purpose of y^• Emperour. He although otherwise a rare & sin∣guler man yet was he no body in controuersies of religion & disputation of ecclesiasticall matters

but appointed Sisinius a reader of his church to reason with them in his steade. Sisinius an eloquent man, well experienced in all thinges, askilfull interpretor of holy Scripture, a notable Philoso∣pher, knowinge full well that disputations woulde not onely not reconcile schismes, but also fire the slymie matter of contention raygning in the rotten bowells of heretickes: therefore he aduised Nectarius in this sorte: that it was not best to deale with them logicall wise with the frubushinge of schoole pointes, but to lay flat before them the formes of faith established by our auncetors (he knewe of a surety that the Elders had taken heede lest they should assigne vnto the sonne of God a begininge of essence, because they were of the opinion that the sonne of God was coeternall with the father) and that the Emperour shoulde demaunde of the ringleaders of the hereticks whether they made any accompt of those aunciente fathers who gouerned the church godly and prudentely before the schisme and diuision, or whether they condemned thē as aliens and farre estraunged frō the Christian faith? If they reiect them, then let them boldely pronounce them accursed: & if they presume so bolde an enterprise, then will the common people crie out against them. This beinge done the trueth after such triall no doubt will preuayle. If they reiect not the auncient fathers thē let vs alleadge theyr workes and wrytinges and confirme the matter in controuersie out of them. Nectarius beinge thus counselled by Sisinius gotte him with speede vnto the Emperoures pallace, made the Emperour priuey vnto these circumstances. He thinketh well of the aduise and compas∣seth the matter circumspectly. At the first he concealed his drift & required of them to tell him whe¦ther they esteemed and allowed of the fathers which gouerned the churche before the diuision, or no? When as they confessed as much in effect and sayd that they highly reuerenced them for their maisters: the Emperoure demaunded of them againe whether they woulde be tried by theyr testi∣monies toutchinge the true and right faith? the sectes and factious Bishoppes together with the Logicians then presente (for they had broughte with them many well prepared for disputation) hearinge this, knewe not what answer to make. They were deuided amonge themselues, while that some helde with the Emperoure and some other affirmed that it was altogether contrarye to their mind and purpose, for y^• diuerse opinion they conceaued of the aunciēt fathers distracted their mindes one from the other. So that not onely the opinion was diuerse among contrary sects, but such as were of one opiniō were deuided among themselues. Wherefore theyr linked malice was no otherwise then the confuse language of those auncient Giaunts and the turret of theyr spitefull* 1.14 muention was turned downe to the ground. When the Emperour vnderstoode of their manifolde dissentiō & that they buylded not vpon y^• auncient fathers exposition of the faith, but trusted to their sophisticall quirckes of Logicke, dealt an other way with them, & bad euery sect lay downe theyr faith and opinion in wrytinge. Then the principall of euery secte tooke penne in hande and wrote his opinion. There was a daye appointed for the purpose. All the Bishoppes beinge called mette at the Emperours pallace. There came thither Nectarius and Agelius fauoringe the faith of one substance: Demophilus of the Arians: Eunomius himselfe in the name of the other Eu∣nomians* 1.15 and Eleusius Bishop of Cyzicum for the Macedonians. First of all the Emperour salu∣teth them rurteously: next he receaued euery ones wryting: then he went a side & lockt in himselfe: sell downe vpon his knees and prayed vnto God that he woulde asist him in the choice and reuea∣ling of the trueth. Last of all hauing perused euery ones opinion he condemned and tore in peeces all such Creedes as derogated from the vnitie which is in the blessed Trinitie: he allowed & high∣ly commended onely of all the rest, the Creede containing the clause of one substance. This was the cause that the Nouatians were fauored and thenceforth suffred to celebrate their wōted assem∣blies within the walles of the citie. The Emperoure wonderinge at their consente and harmonie toutching y^• faith, made a lawe that they should enioy their owne churches w^t securitie, and y^• their churches should haue such priuiledgs as the other churches of the same opinion & faith were wont to haue. The Bishops of other sectes because there raigned amonge themselues mutuall discorde and dissentiō they were set at nought of the people committed to their owne charge. Who though at their departure they were all soroweful & pensiue, yet fell they a cōforting of their charge by let¦ters: exthorting them not to shrinke at all from them because many had left them and fell to embra∣cinge the faith of one substance. For many were called but fewe chosen. This they vttered not when y^• greatest parte of the people cleaued vnto the higher power and zealously embraced their faith. Yet for all this were not they which held the faith of one substance voyd of disturbance and molestation. For the controuersie that sell out in the churche of Antioch deuided such as were of the councell into two, factions for the Aegyptians, Arabians, & Cyprians held together, & thought

good to remoue Flauianus out of the Bishops seae of Antioch: but the Palaestinians, Phoeniciās, & Syrians tooke his parte. The issue & end of this controuersie I will lay downe in an other place.

CAP. XI.

Howe that Maximus the tyrant through wiles sle••e the Emperour Gratian. And howe that Iustina the Empresse the mother of Ʋalentinianus the yonger left persecutinge of Ambrose Bishop of Myllain•• because she feared Maximus the tyrant.

WHen the councell was helde at Constantinople we haue learned such a broyle as follo∣weth to haue bene in the Weste partes of the worlde. Maximus a Brittaine tooke ar∣mour* 1.16 against the Empire of Rome and conspired the death of Gratian who nowe was weakened together with his power by reason of the battail he waged with the Germanes. Pro∣bus sometimes a Consul was chiefe gouernour of Italy during the nonage of Valentinianus who w^t great prudence ruled the common weale. Iustina Valentinianus the Emperours mother being in∣fected with the silch of Arianisme while her husbande liued coulde no kinde of way molest such as embraced the faith of one substāce: yet after his deseasse remouing to Mediolanum and her sonne being of tender yeares she raised such tumults against Ambrose the Bishop that in the end he was exiled. But when the people for the singuler loue and affection they bare vnto Ambrose with stoode her act and hindred their force that went about to conueye him to exile: tydings came y^• Gratianus through the wiles & sleight of Maximus the tyrāt was put to death. Andragathius the captaine of Maximus hidinge himselfe in a chariot resemblinge the forme of a licter borne of mules gaue his souldiers charge to signifie vnto the Emperours gard y^• the Empresse rode therein & wēt to meet y^• Emperour who passed ouer Rhodanus a flood y^• runneth by Lions a citie of Fraunce. The Em∣perour thinkinge verily that his wife was there in deede aboyded not the conspiracie but fell vn∣awares into the enemies hand as a blind mā falleth into y^• ditch. For Andragathius lighted downe out of y^• chariot & slewe Gratianus presently. He died in the Consulship of Merogandus & Saturni∣nus* 1.17 after he had raigned fifteen yeares & liued foure & twenty. The which newes cooled y^• heat of y^• Emperours mother kindled agayust Ambrose. Wherefore Valentinianus y^• time constrayu••ng him thereunto receaued Maximus with unwilling mind to be his fellowe Emperour. Probus y^• gouer∣nour of Italy fearing y^• power of Maximus determined with himselfe to remoue into y^• East. with all speed he left Italy and hasteninge towardes Illyrium, made his abode at Thessalonica a citie of Macedonia.

CAP. XII.

Theodosius the Emperour left Arcadius his sonne and Emperour at Constantinople, went towards Millayne to wage battail with Maximus the Bryttaine.

THeodosius the Emperour for y^• aforesaid cause was wonderfull sory: he gathered greate po∣wer* 1.18 to go against the tyrant & feared greatly lest Maximus would cōspire the death of Va∣leutinianus y^• yonger. Then came also legats from y^• Persians to conclude peace betwene thē & the Emperour it was the very same time y^• his sonne Honorius was borne by his wife Placilla y^• Empresse, in y^• consulship of Richomelianus & Clearchus the neenth of September. A litle before whē y^• aforesaid men were consuls Agelius y^• Nouatian bishop finished the mortal race of his natu∣rall life. The yeare following being the first cōsulship of Arcadius Augustur & Vadon, after y^• Timo∣theus bishop of Alexandria departed this life, Theophilus succeeded him in the bishoprick. The se∣cond yeare whē Demophilus the Arian bishop had chaunged this life, y^• Arians sent for Marinus out of Thracia a man of their owne crue & appointed him their bishop. Marinus in whose time y^• Ariās were deuided among thēselues (as it shalbe shewed hereafter) liued not many dayes after, where∣fore they call Dorotheus out of Antioch in Syria & assigne him their bishop. The Emperoure lea∣uing his sonne Arcadius at Constātinople marched forewards to geue battail vnto Maximus. As he came to Thessalonica he found the souldiers of Valentinianus all dismayed & quite discouraged: because y^• necessitie had constrained them to take the tyrant Maximus for an Emperour. Theodo∣sius shewed himselfe openly to seeme of nere nother side. For whē Maximus had sent embassadours vnto him he neither receaued neither reiected thē: yet was he sory y^• the Empire of Rome should be oppressed with tyranny vnder colour of the Emperiall title. Therefore he gathered his power together and made hast to Millayne, for Maximus was lately come thither.

CAP. XIII.

Of the tumult which the Arians raised at Constantinople.

AT the very same time when the Emperour made all y^• expeditiō he could to wage this bat∣taill with the tyrant: the Arians raised a wonderfull great stur at Constantinople, y^• maner was as followeth. Men commonly are wōt to fitten and faine leasings of things they know not and if that by chaunce they get hold of any tale forthwith they brute abroade false rumors and reports according to their fond vaine and foolishe desires, euer chatting of newes and harkeninge after chaunge. The which then was seene in the citie of Constantinople. For of the warres that were so farre of, they blased abroade of theyr owne braine one this thing an other that thinge: ho∣ping in their traiterous hartes that y^• godly Emperour had euery daye worse successe then other. For although there was nothing as yet done in the warres: neuerthelesse they auoutch y^t tidinges (being coyned in the closet of their gigled braine) they knew not, to be as true as if they had seene thē with their owne eyes: they reported that y^• tyrant foyled the Emperours power: y^• there were slaine so many hundreds & so many thousands of his souldiers & that the tyrant had almost taken the Emperour himselfe. The Arians being very much troubled in minde ready to burst for griefe (that they whome they persecuted aforetime nowe enioyed the churches within the walls of y^• ci∣ty) scattered sundry false rumors abroade. And because y^• diuers other reports perswaded the first autors of these false rumors that their sigments were most true (for others which learned it onely by hearesay affirmed vnto the autors thereof y^• it was euen as they at y^• first had reported vnto thē) the Arians plucke vp their hartes, they beginne to venter a fresh and they set on fire the pallace of* 1.19 Nectarius y^• Bishop of Constātinople. These thinges were done in the second Consulship of Theo∣dosius but the first of Cynegius.

CAP. XIIII.

The victory of Theodosius the Emperour, and the foyle of Maximus the tyrant.

WHen the souldiers of Maximus the tyrant vnderstoode of the Emperours comming &* 1.20 his great power they coulde in no wise digest the rumor thereof: they were taken with sodaine feare, they bound the tyrant their maister & brought him vnto the Emperoure who presently executed him in the aforesaid cōsulship the eight and twentieth of August. But An∣dragathius who slewe the Emperour Gratian, hearing y^• discomfiture of Maximus, ranne headlōg into the next riuer & drowned himselfe. Wherefore y^• Emperoures now hauinge gotten y^• victorie tooke their voyage to Rome, Honorius of tender yeares went together in their company. For his father after the foyle of Maximus had sent to Constantinople for him. They solemnized y^• triūphe at Rome. At what time y^• Emperour Theodosius yelded forth a notable signe of his singuler clemē∣cy, in the trouble of Symachus the consul. This Symachus was heade Senator of Rome, and for his great skill & eloquence in Romaine literature had in great estimatiō. He had wrytten many books among the rest one in the praise of Maximus the tyrant, repeated in his hearing while he liued the which afterwards being extāt charged the autor with treason. Wherefore he fearing death ranne vnto y^• church for refuge. The Emperour according vnto the great zeale & godly affection he bare vnto the Christian faith, reuerenced not onely the priests of his owne beliefe and opinion: but also entreated curteously the Nouatians who embraced together with him y^• faith of one substāce & to the end he mighte gratifie Leontius Bishop of the Nouatian church at Rome which made sute for him, he graunted Symachus his pardon. Afterwardes he wrote an Apologie vnto the Emperoure Theodosius▪ Thus y^• warres which at y^• first threatned great calamity to ensue were quickly ended.

CAP. XV.

Of Flauianus Bishop of Antioch.

AT the same time we haue learned such thinges as followe to haue bene done at Antioch in Syria. After the desease of Paulinus the people of that Churche abhorred Flauianus and therefore chose Euagrius a man of theyr owne disposition to their Bishop. He liued not ma¦ny dayes & after him there was none chosen to y^• rowme: for Flauianus through his deuise brought that to passe. As many then as detested Flauianus for the breakinge of his othe, had theyr priuate conuenticles. But Flauianus rolled (as commonly we say) euery stone, put euery deuise in vre

to the end he might bring them within his iurisdictiō, the which not long after he brought to passe. For the spite and grudge betwene him and Theophilus bishop of Alexādria was layd aside and by his meanes Damasus Bishop of Rome was reconciled vnto him. They had bothe bene offended with him not onely because he forswore himselfe: but also for that he had broken the league con∣cluded betwene them, and the linke of peace and vnity. Wherefore Theophilus being nowe pleased with him sent Isidorus a priest for to appease the displeasure which Damasus had cōceaued against Flauianus: & to enstruct him that it was according vnto the vse & maner of y^• church, if (respecting the vnitie and concorde to be retayned among the common people) he woulde not thinke amisse of Flauianus for so doing. Whē Flauianus was thus restored vnto the communion of the faithfull the people of Antioch in processe of time were brought to loue and amitie one with another, & the af∣faires of Antioch had such an ende as you heare before. The Arians then being thrust out of the* 1.21 churches raised conuenticles in the suburbes. In the meane space when Cyrill bishop of Ierusalem▪ had departed this mortall life, Iohn came in his rowme.

CAP. XVI.

Howe the Idolgroues and temples of the Ethnickes were ouerthrowen at Alexandria and of the skirmish betwene the paganes and the christians.

ABout y^t time there was a lamentable sturre at Alexandria and the maner as followeth. By the procurement & industrie of Theophilus y^• bishop the Emperour commaunded that all the Idolgroues of the Ethnicks within Alexādria should downe to y^• ground, and that Theophi∣lus should ouersee it. Theophilus being thus autorized omitted nothinge, that might tend to the re∣proch and contumely of Hethenish ceremonies: downe goes the temple of Mithra, his foule closets* 1.22 being full of Idolatricall filth and superstition are clensed and rid out of the way: downe goes the God Serapis temple: the embrued and bloody mysteries of the God Mithra are publiquely derided:* 1.23 the vaine & ridiculous practises both of Serapis & others are shewed forth vnto the open face of the world: he caused such things as among them resembled the yards of men, to be caried throughout* 1.24 the market place to their vtter shame & ignominy. The Ethnikes inhabiting Alexandria & aboue y^• rest such as professed philosophie beholding the maner of the dealinge could no longer containe neither rule themselues: but heaped new & also farre more grieuous offences, vnto the former acts of theirs being both tragicall & exceeding in cruelty. For all iointly ranne vpon a head, they set v∣pon the Christians, they sought to dispatch them euery kind of way: the Christians went about to withstand their violence, they defend themselues and so mischiefe was heaped vpon mischiefe, the skirmish was so sore and the fraye continewed so longe vntill ether side was wery, had their fill of bloodshed & manslaughter & could nowe kill no longer. There died but a fewe of y^• Ethnicks, yet a great number of the Christians, of either side there was wounded an infinite number. When all was ended the Ethnicks were wonderfully affraid of the Emperours displeasure. Wherefore ha∣uing committed such lewde acts as their horrible wickednes led them vnto: and hauing quenched their boyling rage and fury with running streames of bloode and wounded bowells they runne a∣way and hid themselues some in one place some in an other. Many gaue the slip out of Alexandria & beinge dispersed led their liues thenceforth in diuerse other cities: of which number were Hella∣dius* 1.25 & Ammonius both Grammariās, whose scholer I my selfe was at Cōstantinople in my youth∣ly yeares. Helladius was sayde to be the priest of Iupiter & Ammonius the priest of the Ape which they worshipped for God. Therefore the slaughter beinge thus ended the gouernour of Alexan∣dria & the captaine of the host came to ayd Theophilus in the ouerthrow of their temples▪ the tem∣ples went downe, the Idols of the Gods were turned into cawdrons and into other necessarie ves∣sell for houshould stuff. For the Emperour had geuen the images of the Gods throughout all the Idolatrical temples of Alexandria to the reliefe of the poore. Theophilus going about to deface all the pictures of their Gods commaunded that one of some certaine God should be reserued and set vp in some publique place of the citie to the end the Ethnickes in processe of time should not be a∣ble to deny but that sometimes they worshipped such Gods. I haue knowen Ammonius the gram∣marian to haue bene very much offended with that act & to haue sayd that the religion of the Grae∣cians sustained great iniury & reproch because y^• one image was not in like sort trāslated, but kept of set purpose to the contumely of their religion. Helladius boasted in y^• hearing of many how y^• in y^• skirmishe he slewe nine men with his owne handes. These were then the broyles at Alexandria.

CAP. XVII.

Of the hieroglyphicall letters found engrauen in the temple of Serapis, letters they were which yelded no sense by coniunction of syllable or knitting of sentence, but were to be construed by the signification of the beastes which they resembled.

IN the temple of Serapis nowe ouerthrowē and rifled throughout there were found ingrauen in the stones certaine letters which they call Hieroglyphicall. The maner of their ingrauinge re∣sembled the forme of y^• crosse. The which when both Christians & Ethnicks beheld before them euery one applied them to his proper religion. The Christians affirmed y^• the crosse was a signe or token of the passion of Christ and the proper cognizance of their professiō: the Ethnicks auout∣ched that therein was contained somthing in cōmon belonging as well to Serapis as to Christ: that the signe of the crosse signified one thinge vnto the Ethnicks an other vnto the Christians. While they contend thus about the interpretation of the letters many of the Ethnicks became Christians for they perceaued at length the sense and meaninge of the Hieroglyphicall letters, that they pro∣gnosticated saluation & the life to come. The Christians perceauing that this made very much for their religion made great accompt thereof & were not a litle proud of it. When as by other Hiero∣glyphicall letters it was gathered that the temple of Serapis shoulde go to ruine when the signe of y^• crosse therein ingrauē came to light (by that, life to come was foreshewed) many more embraced Christian religion, confessed their sinnes & were baptized. Thus muche haue I learned of y^• crosse But verily I am not of the opinion, that the Aegyptian priests foreseeing that which should come to passe of Christ should ingraue in stone the signe of the crosse (for if the mysterie of Christs in∣carnation was hid from the begining of the world & from many generations as the Apostle wry∣teth* 1.26 and concealed from the deuell the prince of all impiety, howe much more from the Aegyptian priests his ministers) but that in sifting out of y^• sense & vnderstāding of those characters it came to passe by the prouidence of God as in times past with the Apostle Sainct Paul. For he being indu∣ed from aboue with the spirite of wisedome dealt with the Athenians in like sorte & conuerted ma∣ny of them vnto the faith, while he read the sen••ence that was ingrauen vpon the altare vnto the* 1.27 vnkowen God & applied it to his purpose. Vnlesse that peraduenture some man will say that the word of God wroughte so forcibly in the Aegyptian priestes as it did in Beldam and Caiphas. For they were constrained against their wills to prophecy of good thinges. So farre of these thinges.

CAP. XVIII.

Howe the Emperour Theodosius duringe the time of his abode at Rome did the citie muche good by remouinge the theeuishe dennes of the bakehouses and the infamous ringing of bells at the deed doing in the stewes.

THe Emperoure Theodosius althoughe he continewed but a litle while in Italie, yet in that space did he much good vnto the Citie of Rome, partely by geuinge that which was good and takinge awaye that which was ill. For as he shewed himselfe bountifull and liberall towardes her in many thinges, so hathe he remoued two thinges whiche were greate blemishes vnto that Citie. The one was in this sorte. There was at Rome a huge and a greate house* 1.28 of aunciente buyldinge where all the breade that serued the Citie was baked. The maysters of this house the Romaynes called in theyre owne tongue Mancipes, such they were as serued all with breade by Greate, who in processe of time turned those large rowmes to dennes of theeues. For by reason the bakehouse that belonged vnto that buyldinge was vnder grounde and because that on euery side there were vittailers, tauernes and tippling houses full of harlots and naughty∣packes:* 1.29 many that resorted thither partely for foode and vittails and partly also for the satisfieng of theyr filthye luste were craftely spoyled of all they had and moste commonlye dispatched, so that their friendes could neuer heare tidinges of them againe. A certaine priuie conueyance there was deuised to throw thē downe headlong from those bawdy tauernes into the blind bakehouse, by this meanes many especially of the straūgers which inhabited Rome were cast away. For aboue they were spoyled & beneath they were made bondslaues and constrained to grind in y^t bakehouse: most of them were neuer permitted to departe but continewed their life time in drudgery making their

friends beleeue they were not in this world. It fell out that one of the Emperour Theodosius soul∣diers was throwen into this hole, being in the close bakehouse, and couldnot get licence to depart, he drewe out his dagger and slewe them which stopped his passage, the rest being afraide of their liues, let the souldier goe. The Emperour vnderstanding all the circumstance, sent for the millers and bakers, punished the maisters with extreme torment, ouerthrewe those blinde houses which were receptacles of theeues and harlots. and thus ryd he the princely citie of this one shamefull* 1.30 dealing. The other was as followeth. If a womā were taken in adulterie, the Romaines vsed such a kinde of punishment as remoued not the sinne, but encreased the vice. For they shutt her vp in narrowe stewes, and compelled her beastly without all shame to playe the harlott, yea they pro∣cured ringinge while the deede was adoing, that the neighbours might vnderstand of it, and that by the sounde of the tinglinge bells all might be made priuie to that filthie and shamefull kinde of correction. When the Emperour hearde of this horrible custome, he thought it in no wise to be winked at, but caused Sestra (for so were the stewes called) to be ouerthrowen and suppressed, and made other lawes for the correction of adulterers. Wherfore Rome by the benefit of Theodo∣sius y^• Emperour was deliuered from both these beastly and foule acts. After that he had set other things in order, he left the gouernment of that citie vnto Valentinianus, tooke thēce his voyage to∣gether with his sonne towards Constantinople, and came to his iourneys end at that time, when Tatianus and Symachus were Consuls, the tenth of Nouember.

CAP. XIX.

Of the Priests appoynted to heare confession, and why shriuing was forbid in the churche.

ABout that time it seemed good vnto the churche to take awaye the office of such priests as were appoynted throughout euery church to receaue penitents after the confession of their sinnes into the company of the faithfull, and that for this occasion. Since the time that the* 1.31 Nouatians deuided them selues from the church, and refused to cōmunicate with such as fell in the persecutiō vnder Decius, y^• bishops added vnto y^• ecclesiasticall canon y^• in euery church there should a priest be appointed for y^• admissiō of penitents: to y^• end such as had fallen after baptisme should in hearing of the priest appoynted for the purpose, confesse their sinne and infirmitie. This Canon is as yet of force among other sects: onely the true Christians embracing the faith of One substāce, together with the Nouatians which therin hold with them, haue banished this peneten••••all functiō out of the church. Neither did the Nouatians at the beginninge allowe of this addition: yet the bi∣shops which nowe adayes gouerne the churches, although they retayned this custome of a longe tyme, notwithstandinge remoued it out of the churche in the tyme of Nectarius byshop of Con∣stantinople, by reason of an haynous offence committed in the churche in such sort as followeth. A noble woman came vnto the Prieste whose office was to heare penitents, and confessed order∣ly* 1.32 the sinnes she had committed after baptisme. The Priest enioyned her to geue her selfe wholly to fastinge and continewall prayer, that together with her confession in worde, she myght shewe forth the workes of repentance in deede. As she continewed a whyle longer a shriuinge, she accu∣seth her selfe of an other crime, and declareth that a certaine deacon of that church had abused her bodie▪ for which offence by this meanes come to light, the Deacon was banished the churche, and* 1.33 therevpon there was much adoe amonge the people. They were wonderfully incensed, not onely because of the haynous offence that was committed, but also that thereby the churche was blemi∣shed with reproche and infamie. When the priests were sharply rebuked, and the aforesayd crime obiected vnto them, Eudaemon minister of that churche by byrth of Alexandria, counselled Necta∣rius the byshop to take awaye the function of the shriuinge Priest, and graunt free libertie vnto e∣uery one as his conscience serued him, to become partaker of the holy mysteries. For in so doinge there was hope that the churche shoulde no longer be sclaundered. Insomuch that I heard these thinges of Eudaemons owne mouth, I doubted not to annexe it vnto this our historie. For as I haue often admonished the reader, it was euer my dryft and purpose to learne the histories of such as knewe them very well, and diligently to syfte out the trueth, lest that at any tyme my penne shoulde passe the boundes of a faithfull historiographer. I of late reasoned thus with Eud••mon: Thy aduise and counsell, O priest, whether it shall auayle the churche or no, God knoweth: yet I see playnly that thou hast ministred occasion, that one may not reprehend an others vice, neither

obserue the aduise of Paule: Haue nothing to doe with the vnfrutefull works of darkenesse, but rather rebuke them. Of these things thus much shall suffice.

CAP. XX.

Howe that Arians with Arians, Nouatians with Nouatians, together with other heretickes fell out among them selues. This title is specially handled in the 22. and the 23. chapiters followinge.

I Thinke it necessarie to laye downe in writinge such thinges as fell out amonge others also, I meane the Arians, Nouatians, Macedonians, and Eunomians. For the church being once deuided, rested not vpon one schisme and diuision, but men fell out amonge them selues, one seuered him selfe from an other, vpon lyght and tryflinge occasion they brake asunder the bonde of loue and a∣mitie. Wherefore how, when, and vpon what occasion they varyed, I am nowe about to declare. Firste of all we haue to learne, that Theodosius molested none of all the aforesayde sects, Euno∣mius onely excepted: whome the Emperour exiled because he raysed conuenticles at his priuate house with in Constantinople, published abroade certaine lewde bookes of his owne, and infected many with the filth of his hereticall opinion. He disquieted not the rest, neither constrayned them to his communion, but licenced euery of them to frequent seuerall conuenticles, to embrace what opinion liked them best in christian religion. And as he gaue leaue vnto all other sects for to erect them churches without the walls in the suburbes: so he commaunded that the Nouatians (as we sayde before) maintayninge together with him the faith of One substance, shoulde freely without disturbance and molestation, enioy and recouer their former churches within the cities of whome nowe occasion is ministred to vtter a fewe lynes, the which I will briefly runne ouer. * 1.34 Agelius was byshop of the Nouatian churche at Constantinople the space of fortie yeares, that is (as I sayde before) from the raygne of Constantine, vnto the sixt yeare of Theodosius. At his last ende he appoynted Sisinius to succeede him in the bishopricke, a priest of his owne church, and a man very well seene in prophane literature, trayned vp in philosophie together with Iulian the Emperour vnder Maximus the philosopher. And when the Nouatians charged Agelius for appoynting them Sisinius and not Marcianus, who was a godly man, by whose meanes they were rid from trouble &* 1.35 molestation in the time of Valens: he for to pacifie their heate, and to satis••••e their minde, assigned Marcianus vnto them. In a while after, although he was very weake, yet went he into the church, and sayd thus vnto the people: Immediatly after my desease you shall haue Marcianus to your bi∣shop, after Marcianus, Sisinius. When he had sayde thus, he tooke his leaue of them, and not longe* 1.36 after dyed. But Marcianus beyng byshop of the Nouatians, their church was deuided vpon such* 1.37 an occasion as followeth. Sabbatius a certaine Iewe embraced Christian religion, whome Marci∣anus preferred to the function of priesthood, notwithstanding his conuersion and preferment he sa∣uored of the old infection, and addicted him selfe vnto Jewishe obseruations, neither was he onely cōtented with this, but nedes he would be made a bishop. Wherfore after that he had gotten of his side a coople of priests, men of like disposition and aspiring mindes, by name Theoctistus and Ma∣carius, he went about to reuiue the time and maner of solemnizing the feast of Easter, euen as (ac∣cording vnto our former relation) the Nouatians attempted vnder Valens at Pazus, a peltinge vil∣lage of Phrygia. And though at the first he seuered him selfe from the church, vnder pretence & co∣lour of the monasticall trade of life, affirminge that certaine men were stumbling blocks vnto his conscience, whome he thought vnworthy of the holy mysteries: yet in processe of time whilest that he raised priuate conuenticles, his drift was manifestly perceaued. Marcianus vnderstandinge of this, misliked very much w^t him selfe that he had not taken better aduisement in geuing of orders, y^• he had preferred such vayneglorious persons & aspiring minds vnto the function of priesthoode: he fretted within him selfe for anger, and wished that his hāds had bene set vpon pricking thornes* 1.38 when they were layde vpon Sabbatius heade. To be short, he summoned a councell of Nouatian bi∣shops at Angaris the mart towne of Bithynia▪ adioyning vnto Helenopolis: he cited Sabbatius to appeare before them, and expostulated w^t him in presence of the councell, the cause that gaue him occasion of offence. As soone as he had pleaded for him selfe, the variance toutchīg y^• celebration of Easter to haue layen vpon his stomack (for he was of y^t opinion y^t therein it behoued thē to obserue the Jewishe custome, and the order prescribed by such as afore that time met for the same cause at Pazus) the bishops suspecting that he had enterprised the same in hope of a bishoprick, made him sweare that he would neuer take vpon him to be bishop. When he had taken his ••th, they read to

him the Canon contayninge a matter of indifferencie, that it was not a sufficient cause to part a∣sunder the vnitie of the church about the celebration of Easter: and that their assemblie at Pazus, was no preiudice vnto the generall canon. They sayd moreouer that the elderswhich immediatly succeeded the Apostles, varied among them selues about this feast, yet brake not asunder y^• bonde of vnitie: and that the Nouatians inhabitinge the princely citie of Rome, for all they neuer retay∣ned the maner of the Iewes, but alwayes kept Easter after the Aequinoctiall space, yet communi∣cated notwithstanding with such as were of the same faith, & obserued a contrary custome. When they had vsed these and other such like reasons to the same purpose, at length they concluded, that the canon of Easter was an indifferent matter: that it was lawfull thenceforth for euery one to ce∣lebrate that feaste euen as he had aforetyme determined with him selfe: moreouer there was a prouiso layde downe for the remouinge of dissention, that if some varyed about the celebration of Easter, notwithstanding they shoulde be at vnitie and concorde in the churche of God. These thinges were then in this sort layde downe of them for the rootinge out of variance from amonge them about the celebration of Easter. Sabbatius beynge bounde with an oth, for all the celebrati∣on of that feaste was variable and diuers, was before hande with them alone for fastinge and vi∣gils, for he kept Easter vpon the saturdaye: yet mette he the daye followinge with others in the churche, and was partaker together with them of the holie mysteries. That dyd he for the space of many yeares, and therefore coulde not be concealed from infinite multitudes of men. By occa∣sion whereof many simple and ignorant soules, especially in Phrygia and Galatia, hopinge ve∣rylie to be iustified thereby, became earnest followers of him, and obserued in secrete his cele∣bration of Easter. In the ende Sabbatius raysed priuate conuenticles, and forgetting the othe he had taken, was chosen byshop (as hereafter shall more manifestly appeare) of suche as addicted themselues to his kinde of discipline.

CAP. XXI.* 1.39

The diuersitie of obseruations in diuers places, toutching Easter, fastinge, mariadge, seruice, with other ecclesiasticall rites.

PResently mee thinkes fitte opportunitie serueth to discourse of Easter. For neyther had the* 1.40 elders of old, neither the fathers of late dayes, I meane such as fauored the Jewishe custome sufficient cause, as I gather, so egerly to cōtend about the feast of Easter: neither weyed they deepely with thē selues, that when Jewishe formes & figures were translated into christian faith, the literall obseruation of Msoes law, and the types of things to come wholly vanished away. The which may euidently be gathered, when as there is no lawe established by Christ in the Gospell, whiche alloweth of the obseruation of Jewishe rites: nay the Apostle hath in playne wordes forbidden it, where he abrogated circumcision, and exhorted vs not to contend about feasts and ho∣lydayes. For writinge vnto the Galathians he sayeth in this sorte: Tell me you that desire to be* 1.41 vnder the lawe, doe ye not heare what the lawe sayeth? When that he had discoursed a whyle therof, he concludeth that the Iewes were become seruants vnto the law, & that such as were called vnto the Christian faith, were thereby made free: he admonisheth vs further not to obserue dayes, neither moneths, nor yeares. And vnto y^• Colossians, he is as plaine as may be, saying, that y^• ob∣seruatiō* 1.42 of such things was nothing but a shadow: his words are these: Let no mā therfore iudge you in meate or in drinke, in a peece of an holidaye, or of the newe moone, or of the sabbaoth, which are but shadowes of thīgs to come. And in y^• epistle to y^• Hebrewes he cōfirmeth the same, where he sayth: In so much the priesthood is trāslated, of necessity there must be a translation of* 1.43 the law. Wherfore neither doth y^• Apostle, nor y^• Euāgelists presse y^• Christiās w^t the yoke of bon∣dage & seruitude: but left y^• remēbrāce of the feast of Easter, & the obseruation of other holidayes to their free choice & discretiō, which haue bene benefited by such daies. And because mē are wont to keepe holidaies for to refreshe their wearisome bodies already pining w^t toyle & labor: therfore it cōmeth to passe, y^• euery one in euery place of a certaine custome do celebrate of their owne accord y^• remēbrāce of y^• Lords passiō▪ for neither our sauiour, neither his Apostles haue cōmaūded vs any where to obserue it, neither haue they layd it downe as a law: neither haue y^• Euāgelists & apostles threatned vs, or inioyned vs a penalty or punishmēt as y^• law of Moses hath done vnto y^• Iewes: but only y^• Euāgelists make mētiō of this fest, partly to y^• great shame of y^• Iewes, who defiled their bo∣dies, and prophaned their solemne feasts with blood and slaughter, and partly also to signifie that

our sauiour suffred death for the saluation of mankind in the dayes of vnleauened bread. The drist of the Apostles was not to lay downe canons and decrees concerning feasts and holy dayes, but to become paterns vnto vs of pietie, of good life, and godly conuersation. I am of the opinion, that as many other things crept in of custome in sundry places: so the feast of Easter to haue preuayled a∣mong all people of a certaine priuate custome and obseruation, insomuch that (as I sayde before) not one of the Apostles hath any where prescribed to any man as muche as one rule of it. The suc∣cesse and euents haue manifestly declared vnto the worlde that of olde time it was obserued not by canon, but of custome. The greater part throughout the lesser Asia haue solemnized this feast of olde vpon the fourteenth day of the moneth, without any accompt made, or heede taken of the sa∣baoth day. For all that, while they did so they were not at discord with such as retayned a contrary obseruation of that feast, afore that Victor bishop of Rome through boyling heat & choler had excō∣municated all Asia. I meane such as obserued the feast of Easter the fourteenth day of the moneth. For which act Irenaeus bishop of Lions a citie in Fraunce, inueyed bitterly in his letters againste Victor, rebuked him for his fu••••ishe dealing and furious rage, put him in remembrance that the el∣ders and auncient fathers, who varyed amonge them selues about the obseruation of this feast, communicated neuerthelesse one with another: and also that Polycarpus bishop of Smyrna, whiche* 1.44 suffred martyrdome vnder Gordianus, communicated with Anicetus bishop of Rome, neither fell he out with him at all (as Eusebius reporteth in the fift booke of his ecclesiasticall historie) for all that he kept the fourtienth day of the moneth as the custome of Smyrna, where he abode, did pre∣uaile. Some (as I sayd before) in the lesser Asia, doe celebrate that feast the fourteenth daye of the moneth: some againe inhabiting the farthest parts of Asia eastwards, vary in the moneth, yet hold the feast vpon the saturday: they thinke that the Iewes are herein to be followed, for all they curi∣ously marke not the time of the feast: these men doe solemnize it after the Aequinoctiall space, yet doe they detest the time limited by the Iewes for the celebration therof: for they thinke that Easter is euer to be kept when the sunne is in Aries, after the Antiochians in the moneth Xanthicus, but w^t the Romaines in Aprill. That also therein they followed (as Iosephus writeth in his third booke of Iudaicall antiquities) not the Iewes of the later age, who foully erred therein, but the eldest and most auncient. And as these men varied thus among themselues about the obseruation of the feast of Easter: so is it manifest that all other contreys throughout the west parts of the world, whose bankes are beaten with the surging waues of the Ocean sea, of old tradition & prescribed custome haue celebrated this feast after the Aequinoctiall lime. And for all that these contreyes, these nati∣ons, and languages thus varyed one from the other, yet they neuer deuided the communion of the church, neither brake they asunder y^• bond of vnitie. Neither is y^• true which is rife in the mouthes of malicious men, that the councell summoned in the time of Constantinus Magnus, peruerted & set quite out of order the maner and custome retayned about the celebration of this feaste. For Con∣stantinus him selfe wrote vnto such as varied from others, exhorting the fewer multitude to follow the greater number, the which epistle of the Emperour thou shalt finde wholly in Eusebius thirde booke of the lyfe of Constantine. But some portion thereof, which specially concerneth the feaste of Easter, is read in this sorte. In my simple iudgement that is a notable custome, the vvhiche* 1.45 all the churches, VVest, South, and North, together vvith manie contreyes of the East doe retayne: and therefore it commeth to passe, that all presently doe thinke verie vvell of it. I my selfe haue presumed so muche vpon your discrete vvisdomes, that vvhat custome so euer is obserued vvith vniforme consent in the cytie of Rome, Italie, Aphricke, and all Aegypt, Spayne, Fraunce, Brittayne, Libya, and all Greece, in the prouinces of Asia, Pontus, and Cilicia, you moste vvyllingly vvoulde approue the same: vveyinge vvith your selues aright that there are not onely more churches, but a greater number of people in those partes, and that all of duetie shoulde vvishe and earnestly desire that thinge to be moste religiously establi∣shed vvhich ryght and reason requireth, vvhich also hath no fellovvshippe vvith the open per∣iurie of stubburne and stifnecked Iewes. This is a peece of the Emperours epistle. They that keepe Easter the fourteenth day of the moneth, bring forth Iohn the Apostle for their author: such as inhabite Rome, and the west partes of the worlde, alleage Peter and Paul for them selues, that they should leaue them such a tradition. Yet there is none that can shew in writing any testimonie of theirs for cōfirmation & proofe of their custome. And hereby I do gather, y^• the celebration of y^• feast of Easter came vp more of custome thē by any law or canon. Euery sect & religiō hath sūdry & diuers rites & ceremonies, yet cōceaue they no worse opiniō of others therfore thē of thē selues.

for they whiche are of one faythe and opinion, varye amonge them selues in rites and obseruati∣ons. Wherefore occasion is nowe ministred to discourse of the diuersitie of ceremonies and cu∣stomes throughout all contreyes and Christian congregations. The maner of fastinge vsually* 1.46 obserued before Easter as it appeareth vnto the whole worlde hath diuersly bene obserued. Such as inhabite the princely citye of Rome doe faste three weekes together before Easter, excep∣tinge the Saturdaye and the Sundaye: Illyrium, all Greece together with Alexandria, be∣ginne their fastinge dayes six weekes before Easter, and that space they call forty dayes fa∣stinge or Lent. Others some contrary to the aforesayde customes beginne to fast seuen weekes before Easter, yet in all that whyle they vse abstinence but onely fifteene dayes, pausing be∣tweene euery of them, and these fewe dayes they call forty dayes fastinge or Lent. so that I can not chuse but maruell for all that they differ in the number of dayes, yet all ioyntly doe call e∣uery of their obseruations forty dayes fastinge or Lent. Others some haue deriued the Ety∣mologie of this worde as it pleased them best, and accordinge vnto the inuention of their owne brayne. Neyther is this difference onely about the number of the dayes, but also a greate di∣uersitie* 1.47 in the kindes of meate. For some doe abstayne from euery liuinge creature: some o∣ther, of all the liuinge creatures feede onely vpon fishe: others together with fishe, feede vp∣on the foules of the ayre, affirminge as Moses doth write, that their originall is of the water: o∣thers* 1.48 some eate neyther nutts, neither aples, neyther any other kinde of fruite, nor egges nei∣ther: some feede onely vpon drye breade, some other receaue no not that. There are some that when they haue fasted vntill nyne of the clocke, they refreshe nature with diuerse sortes of mea∣tes. Other nations haue other customes, the maner and causes are infinite. But in somuch there is no man able to shewe a president or recorde thereof in writinge: it is playne that the Apostles left free choyce and libertie vnto euery man at his owne discretion without feare, compulsion and constraynte to addicte him selfe vnto that whiche seemed good and commendable. Wee knowe for moste certayne that this diuersitie of fastinge is rife throughout the worlde. Againe* 1.49 toutching the Communion there are sundry obseruations and customes. for though in maner all the Churches throughout the whole worlde doe celebrate and receaue the holy mysteries e∣uery Sabaoth daye after the other: yet the people inhabitinge Alexandria and Rome, of an olde tradition doe not vse it. The Aegyptians adioyninge vnto Alexandria together with the inha∣bitours of Thebais, vse to celebrate the Communion vpon the Sundaye, yet doe they not re∣ceaue the Communion as the maner is among the Christians. For when they haue banquetted and crommed them selues with sundry delicate and daynty dishes, in the Eueninge after seruice they vse to communicate. Agayne at Alexandria vpon the Thursdaye and Frydaye the Scrip∣tures are read, the Interpretours expounde them, all the solemnitie for the Communion is ac∣complished, yet the Communion then not receaued. And this is an olde and an auncient cu∣stome at Alexandria. It is well knowen that Origen florished in those dayes in the Churche, who beinge a wise and discreete Doctor and Expounder of holy Scripture, perceauing that the preceptes of Moses lawe coulde in no wise be litterally vnderstoode, gaue forthe of the Passeouer a mysticall and more diuine kynde of interpretation: that there was but one onely true Passeouer or Easter, the whiche our Sauiour effectually solemnized at his naylinge to the tree, when he encountred with the power of darkenes, and triumphed ouer the Deuill and* 1.50 all his workes. Agayne the Readers and Interpreters of holy Scripture at Alexandria be they Cathecumenists or baptized it forceth not: when as the custome in other contreyes and Churches is to admitt none into that function vnlesse he be firste baptized. I remember my selfe an other custome which preuayleth and is of force in Thessalia: that if there he whiche is a Priest after the receauinge of orders doe keepe company with his wife the whiche he maryed beinge a laye man he is forthewith deposed of the ministerye: yea when as all the famous Priestes* 1.51 througheout the Easterne partes of the worlde, and the Bishopes also refrayne the com∣pany of their wiues at their owne choyse without lawe or compulsion. For many of them not∣withstandinge the administration and gouernement of their Bishoprickes, begett children al∣so on their lawefull wiues. The autor and ringeleader of that custome in Thessalia was The∣odorus a Prieste of Triua a citye of that contrey, the wryter of those wanton and amorous bookes the whiche he made in the pryme of his florishinge youthe, and intituled Aethiopica. They retayne the same obseruation and custome at Thessalonica, Macedonia and Hellas in Achaia. I remember they haue an other custome in Thessalia, that is, they baptize onely on the* 1.52

Easter holydayes and therefore very many die without baptisme, The Church of Antioch in Sy∣ria* 1.53 is situated contrary to other Churches, for the altare standes not to the East but towards the West. In Hellas, Ierusalem and Thessalia seruice is sayd with candell light after the maner of the Nouatians at Constantinople. In like sort at Caesarea in Cappadocia and at Cyprus, the priests and Bishops doe preach and expounde holy Scripture at euening prayer on the Saturdayes and Sundayes by candle light. The Nouatians of Hellespontus haue not the same order and maner* 1.54 of seruice as the Nouatians of Constantinople, yet for the most part they imitate the chiefe chur∣ches among them. To be short amonge the customes and obseruations of all sects and religions, we shall not be able to finde two which follow and retaine one order of seruice. Moreouer at Alex∣andria* 1.55 the inferior priest doth not vse to preach, that order first beganne when Arius turned vpside downe the quiet estate of the Churche. At Rome they faste euery Saturdaye. At Caesarea in Cappadocia after the maner of the Nouatians they receaue not into the communion such as sinne after baptisme. Euen so doe the Macedonians in Hellespontus, and such as throughout Asia doe celebrate the feast of Easter the fouretenth day of the moneth. The Nouatians throughout Phry∣gia allowe not of seconde mariages: such as of them inhabite Constantinople, doe neither receaue it neither reiect it: againe such as are in y^• West partes of y^• world admit it wholly. The originalls and autors of so great a diuersitie were Bishops which gouerned the Churches at diuerse and se∣uerall times. such as like of these rites doe commende them vnto the posteritie for lawes. But to penne in paper the infinite and diuerse ceremonies and customes throughout cities and contreyes woulde be a very tedious peece of worke and scarse nay vnpossible to be done. This much already layd downe may seeme a sufficient treatise for to proue that the celebration of the feaste of Easter beganne euery where more of custome then by commaundement either of Christ or any Apostle. Wherfore their talke sauoreth not of the trueth, their report is to no good purpose which say that the Nicene Councell sett the maner of celebrating this feast out of square. For the bishops of that assembly endeuored with all might possible to reconcile the lesser number with the greater which varied from them. Neither were the Apostles times without such broyles and dissentions, neither were they themselues ignorant hereof as it appeareth by the Acts of the Apostles. for when the Apostles vnderstoode of the tumult and sturre raised amonge the faithfull through the variety and contention of the Gentils, they all assembled together: they layde downe a certayne holy lawe the which they published vnto the worlde in forme of an epistle, deliuering the faithfull from the hea∣uy yoke of bondage, from the vayne and friuolous contention rising thereof. They haue taught them a sure and a certaine rule for the direction of good life, prescribing them onely such thinges as were necessary to be obserued. And for all the epistle is to be seene in the Acts of the Apostles, yet there is no cause to the contrary but that the reader may find it among these our histories. The Apostles▪ the elders & brethren vnto such brethren as of the Gentils inhabite Antioch, Syria &* 1.56 Cilicia send greetings. VVhereas vve are geuen to vnderstand that some which departed from vs haue troubled you vvith vvordes and cumbred your mindes saying ye must be circumcised and keepe the lavve, to vvhome vve gaue no such commaundement: it seemed therefore good vn∣to vs being gathered together vvith one accorde for to sende chosen men vnto you, vvith our vvelbeloued Barnabas & Paul, men they are that haue ioperded their liues for the name of our Lorde Iesus Christ. Therefore vve haue sent vnto you Iudas and Silas, vvho by vvorde of mouth can declare vnto you the same. For it seemed good vnto the holy Ghost and to vs to charge you vvith no more then vvith these necessary thinges to vvete: that ye abstaine from thinges offred to Idols, from bloode from strangled and fornication, ye shall doe vvell in keeping your selues vndefiled from these thinges. Farevvell. These thinges were agreeable with the will of God, for so the epistle testifieth: It pleased the holy Ghost not to burthen you further then vvith the ob∣seruation of these necessaries. But some neglecting these things account of fornication as a thing indifferent, yet they contende about holydayes as it were for life and death: they despise the com∣maundements of God and establish them Canons of their owne: they set at nought, they make no accompt of the law published by the Apostles, and so vnaduisedly they put in practise contrary de∣crees vnto the will of God him selfe. Furthermore although I coulde presently discourse more at large of the feaste of Easter and proue with manifest demonstrations that the Ievves them selues obserued not diligently neither as they ought, either the time or the maner of the celebration, and that the Samaritans a sect of the Ievves, kept it alwayes after the Aequinoctiall space: yet because it requireth a seuerall title and a long treatise, I will here cutt it of. Onely this I will adde that

whosoeuer they be y^t are so much in loue w^t y^e imitation of y^• Iewes, and so curious in obseruation of* 1.57 types and figures, it behoueth them to vary from them▪ no (as commonly we say) not the breadth of a nayle. for if they addict them selues vnto such precise obseruations, of necessitie they must not onely obserue dayes, and moneths, and yeares: but also whatsoeuer Christ did after the Iewish maner for the fulfilling of the lawe, or the iniuries he vniustly sustained of the Ievves, or the things he vttered in figures and parables to please all generally. For example, he taught in the ship, he commaunded the Passeouer shoulde be prepared in an vpper chamber or parlour, he charged them to loose the asse that was tyed, he gaue the man bearing the pitcher of water in his hande for a signe vnto such as went to prouide the Passeouer, and infinite other such like examples written in the Gospell. Yet they that hope them selues iustified by the obseruation of this feaste, endeuour not at all to fulfill any of these after the externall maner and literall vnderstandinge. Not one of them euer preached out of the ship vnto the people: not one celebrateth the Passeouer in a par∣lour: not one first tyeth a she asse, then looseth her againe: not one of them appoynted the cariage of a pitcher of water for the fulfilling of all circumstances appertaininge vnto these mysteries. They thinke that these thinges belonge rather vnto the Ievves then vnto the Christians. For the Ievves retayne such ordinances more with the outward and corporall obseruation, then with the inwarde and spirituall vnderstanding. Wherefore they are helde accursed because they thinke that Moses law consisteth rather in figures and types then in trueth and the thinges them selues. Such as fauor the Ievves although they conceaue these thinges after a mysticall and diuine kinde of in∣terpretation, yet raise they a foule sturre about dayes and monethes, and treade vnder foote, nay they drowne of wilfull ignorance the vndoubted and ghostly trueth ingraffed within them, and therefore of necessitie they are in this point to be condemned alike with the Ievves, for they pur∣chase vnto them selues the sentence of curse & condemnation. But of these things inough & inough.

CAP. XXII.* 1.58

Of the sturre betwene the Arians at Constantinople, and howe they were called Psathyriani.

NOw let vs returne vnto our former purpose and drift mētioned a litle before, that is to dis∣course howe the Churche being once deuided rested not with the first diuision, but such as were seuered into sundry sects and schismes fell from their felowes and vpon light and tri∣fling occasions disagreed among them selues. The Nouatians as I said before were deuided about* 1.59 the obseruation of the feast of Easter, neither yet were they content with one diuision. for through∣out sundry prouinces they sometymes iarred and sometymes ioyned together not onely about the moneth, but also the day of the weeke, and other such like matters of small importance. The Ari∣ans* 1.60 were deuided vpon such an occasion as followeth. Continewall arguing and broching of intri∣cate quircks, brought their disputations to very absurd and horrible opinions. Wheras y^• church beleeueth that God is the father of the sonne who is the worde, they call into controuersie whether God might be called a father before the sonne had his being. And because they were of the opinion that the worde of God was not begotten of the father but had his being of nothing, erring in the chiefe and principall, no maruell though they plunged into absurde opinions. Dorotheus whome they had translated thither from Antioch said, that the father could be neither in essence neither in appellation, if the sonne had no being. Marinus whome they had called out of Thracia before Do∣rotheus time (stomacking that Dorotheus was preferred before him) supposed now y^• it was highe time for him to worke his feate, set him selfe opposite & maintained y^• contrary opinion. Wherfore they were diuided & by occasion of the vaine & friuolous question proposed among them they par∣ted companies: Dorotheus w^t his followers continewed in their former rowmes, Marinus w^t his* 1.61 traine erected them chappels & there had priuate meetings, their conclusion was y^• the father was euer a father yea before the sonne had his being. These followers of Marinus were called Psathy∣riani because that one Theoctistus a wafrer, borne in Syria was an earnest maintainer of y^• side. Of y^• opinion was Selenas bishop of y^• Gotths, a mungrell, by father a Gotth, by mother a Phrygian, and therefore was he able to preach in y^• Church in both those languages. This sect also not long after was diuided: for Marinus contended w^t Agapius, one, whom he him self had lately aduaunced to the bishoprick of Ephesus. The controuersie was not of religion but of primacie, they stroue whether of them should be chief. The Gotths went of Agapius side. Wherfore many clergy mē vnder these

Bishops iurisdictions, perceauing the ambition, the rankor and malice of these proude Prelats forsooke quite the Arian opinion and embraced the faith of one substance. the Arians being deui∣ded among them selues the space of thirty & fiue yeares, in the ende as many as were Psathyrians through perswasion which preuailed with them, made an ende of brawling in the Consulship of Theodosius the yonger and Plinthus the Pretor. Who after their reconciliation and agreement made a lawe that the question which was the principall cause of that sturre shoulde neuer againe be called into controuersie. Yet for all they coulde doe, that decree of theirs coulde take no place saue at Constantinople▪ for in other cities where the Arians doe raygne the sturre is rife. So farre of the diuision among the Arians.

CAP. XXIII.* 1.62

How the Eunomians were at discorde among them selues and called after sundrynames. Likewise of the Macedonians.

THe Eunomians were also deuided. for Eunomius him selfe first fell from Eudoxius who had* 1.63 chosen him bishop of Cyzicum, the occasion he tooke was because he woulde not admitt his maister Aetius lately excommunicated into the Churche. others also called after his name parted them selues into sundry sects. And first of all one Theophronius a Cappadocian, trayned vp* 1.64 in captious fallacies and quircks of logick vnder Eunomius, had Aristotles praedicaments and peri∣hermenias at his fingers endes, wrote bookes & entitled them the exercises of the minde. Wher∣fore he was hated of his owne sect and counted of them an Apostata: he raised thenceforth priuate conuenticles and left behinde him an heresie intitled with his appellation. Agayne at Constanti∣nople one Eutychius vpon light and trifling occasion fell from the Eunomians, and vnto this day* 1.65 frequenteth seuerall meetings. The followers of Theophronius were called Eunomothephroni∣ani, and such as were of the sect of Eutychius were termed Eunomieutychiani. what vaine and fond thinges they brawled about, I thinke it not needefull to laye downe in writing lest we shoulde di∣gresse from the history we haue in hande. Yet in somuch they haue corrupted baptisme, I must in no wise runne that ouer with silence. They baptize not in the trinitie but in the death of Christ. A∣mong the Macedonians also on a certaine time there rose a schisme, for Eutropius a Priest of the* 1.66 Macedonians gathered a seuerall company of such mates as he thought good to followe his tayle. Carterius likewise of the same sect deuided him selfe from him, and of these there rose other schis∣maticks throughout other cities. I of mine owne parte, in somuch I leade my life here at Con∣stantinople,* 1.67 where I was borne, bred and brought vp, no maruell though I write more at large of the famous acts done within this citie: partly seeing that I sawe most of them with mine eyes▪ and partly also in somuch they are more famous and thought farre worthier of memory then ma∣ny other acts. These sects and schismes raygned not at one but at sundry times, whosoeuer is dis∣posed exactly to learne the seuerall names of all sects, let him peruse the booke of Epiphanius Bi∣shop of Cyprus, intitled Anchyrotus. So farre of these thinges.

CAP. XXIIII.* 1.68

How Eugenius the traytor and rebell procured the death of the Emperour Ʋalentinianus the yonger, and in the ende was slayne of Theodosius the Emperour.

THe state of the common wealth was then very troublesome, the occasion was as followeth.* 1.69 In the West empire there was one Eugenius a Grammarian and a Sch••••lemaister, he left schoole and became a Courtier, first he was appointed to gard the Emperours person, next he was made his treasurer. And because he was a politicke man, therefore was he preferred into honor, yet prosperitie puffed him vp with pride and caused him to worke treason: he made Arbo∣gastes* 1.70 of his aduise and councell, one by birth of the lesser Galatia, by office a captaine, in conditi∣on barbarous, and in behauiour cruell. They both conspired the Emperour Ʋalentinians death, & wrought meanes to allure the Eunuches of the Emperours chamber on their side. These men ga∣ping after promotion and dignities being promised faire, fell vpon the Emperour as he slept and* 1.71 stifled him to death. Eugenius hauing gott the supremacy in the west parts of the worlde, behaued him selfe after the wonted guyse of tyrants. Theodosius the Emperour vnderstanding of this was sory at the hart: he thought it high time for him now to make expedition for the seconde battell, for the first he had waged with Maximus. Wherefore gathering together a great army, and creating

Emperour his sonne Honorius in his thirde Consulship and the first of Abundantius, the tenth of Ianuary, he tooke his iorney towards the West partes of the worlde, leauing both his sonnes the Emperours at Constantinople. As he went to wage battell with Eugenius, many of the Barbari∣an nations inhabiting the contreyes beyonde Istrum, came of their owne accorde to ayde the Em∣perour against the tyrant. shortly after he came into Fraunce with great power, for there the ty∣rant had gathered infinite multitudes of souldiers and fortified him selfe. the campe was pitched and the battell was fought by a certayne riuer called Phrigdus. * 1.72 As the battell was doubtfull where the Romaines dealt hand to hand with the Romaines, so agayne of the Barbarians which came to ayde the Emperour Theodosius, Eugenius had the vpper hand. The Emperour seeing the Barbarians foyled and ouerthrowen was wonderfull pensiue, he fell downe prostrate vpon the* 1.73 grounde, prayed vnto God for ayde and asistance and obtayned his sute. for Macurius his captaine put on venturous and valiant courage got him to the side where the Barbarians were foyled, came to the standard, ioyned with him the chiefe captaynes, encountred with the enemy and brake the aray, In the ende made them to flie which pursued after the flight. Immediatly after there ensued this an other straunge act. for there rose such blustering blasts of winde as turned the darts of Eu∣genius the vsurpers souldiers to light in their owne sides, and draue with forcible & violent flight the arrowes of the Emperours souldiers to pearce the armed peltes of the rebells. Of such force and efficacie were the Emperours prayers. Wherefore the variable course of that bloody battell being brought to that passe, the rebel came groueling at the Emperours feete and craued for mer∣cy, but as he kneeled the souldiers of Theodosius came and stroke his heade of his shoulders. These* 1.74 thinges were done the sixt of Septembre in the thirde Consulship of Arcadius and the seconde of Honorius. Arbogastes the autor of so great a slaughter, two dayes after the ende of the battell, see∣ing that by flight there was no way possible for him to saue his life, ranne vpon a naked sworde and dispatched him selfe.

CAP. XXV.

How immediatly after this battell the Emperour Theodosius sickned and departed this life afore the triumphes were fully ended.

THe Emperour Theodosius by reason of the trauell and great toyle he had taken about those warres, beganne to be very ill at ease. And when that his disease gaue him to vnderstande that the mortall race of his naturall life was then to be finished, care and doubts appertay∣ning vnto the gouernment of the common weale troubled him more then the frayle departure or the feare of death, yea when he considered with him selfe how many calamities do commonly hap∣pen vnto the empire when the Emperour and the scepter be parted asunder. Wherefore he sent in post hast for his sonne Honorius to Constantinople, purposing to establish through him peace and tranquilitie in the West partes of the worlde. At the comming of the sonne to Millayne the fa∣ther was somewhat recouered and beganne to celebrate exercise of triumphe for ioye of the victo∣ry gotten of the tyrant. In the morning he felt him selfe so well that he honored the triumphe with his presence. In the afternoone he was so sodainly taken with his disease that he was not able to goe & beholde the solemnitie, but charged his sonne to see all the royaltie accomplished, the night* 1.75 following he departed this life. It was when Olybrius and Probinus were Consuls the seuenteneth of Ianuary, the first yeare of the two hundreth nynety and fourth Olympiad. This Theodosius the Emperour liued three score yeares and raygned sixteene. This booke contayneth the history of sixteene yeares and eyght moneths.

The ende of the fift booke of Socrates.

Notes

• * 1.1

  This fift booke con∣taineth the history of sixteene yea∣res & eyght moneths en¦ding Anno Domini 397.
• * 1.2

  1. Timoth. 5.
• * 1.3

  The coun∣cells were summoned by Empe∣rours & not by Popes.
• * 1.4

  Dominica▪ Mauia.
• * 1.5

  Anno 383.
• * 1.6

  Theodosius was Empe∣rour toge∣ther with Gratianus & Valentinian{us} the yonger.
• * 1.7

  Damasu••. Cyrill. Dorotheus. Paulinus. Meletius. Lucius. Timothee. Demophilus
• * 1.8

  A councell of Macedo∣nians.
• * 1.9

  Sozomenus lib. 7. cap. 5. sayth that the church was called the 〈…〉〈…〉 surrectiō be∣cause the fayth which of a lōg time seemed to be suppressed b•• the Arians for dead, wa•• thē reuiued.
• * 1.10

  Matth. 10.
• * 1.11

  The coūcell of Constan∣tinople An∣no Dom. 385
• * 1.12

  Nectarius ••hosē by the ••ouncell Bi∣shop of Con¦••••antinople.
• * 1.13

  The canons ••f the coun∣cell helde at ••onstanti∣••ople.
• * 1.14

  〈…〉〈…〉. 11.
• * 1.15

  The zeale of the Empe∣rour Theo∣dosius for the siftinge out of the trueth.
• * 1.16

  Maximus a Bryttaine.
• * 1.17

  Gratianus the Empe∣rour died An¦no Dom. 387 Maximus the bryttain is made Em∣perour.
• * 1.18

  Anno Dom▪ 388.
• * 1.19

  Anno Dom. 392.
• * 1.20

  Maximus the bryttaine which slewe the Empe∣rour Gratian & was crow∣ned Empe∣rour in his ••••eede is now betraied of his owne mē & executed by Theodo∣rus the Em∣perour. this ••••••ximus ••as highly commended by a consul 〈◊〉〈◊〉 Rome which wrote booke in is pray••e.
• * 1.21

  Cyrill. Iohn.
• * 1.22

  Mithra.
• * 1.23

  Serapis.
• * 1.24

  Phalli.
• * 1.25

  Socrates was the scholler of Helladius and Ammo∣nius. The Aegyp∣tiās worship∣ped the Ape.
• * 1.26

  Coloss. 1.
• * 1.27

  Act 17. Numb. 22. 23 24. Iohn. 18.
• * 1.28

  A bake∣house vnder grounde.
• * 1.29

  Blinde ale∣houses.
• * 1.30

  Theodosius tooke awaye this filthie lawe, & sup∣pressed the stewes.
• * 1.31

  The original of cōfession.
• * 1.32

  The remo∣uing of con∣fession and shriuing out of the church
• * 1.33

  A deacon abused a cer∣taine matron of Constan∣tinople.
• * 1.34

  Cap. 21. in the greeke. Agelius.
• * 1.35

  Marcianus.
• * 1.36

  Sisinius.
• * 1.37

  Sabbatius.
• * 1.38

  A Councell of Nouatian bishops at Angaris.
• * 1.39

  Cap. 22. in the greeke.
• * 1.40

  Easter.
• * 1.41

  Galat. 4.
• * 1.42

  Coloss. 2.
• * 1.43

  Heb. ••.
• * 1.44

  Euseb. eccles. hist. li. 4. ca. 15 sayeth that Polycarpus suffred mar∣tyrdome vn∣der Ver{us} the Emperour.
• * 1.45

  ••he epistle ••f Constan∣••ne. Euse. lib. de vita ••onstant.
• * 1.46

  Lent.
• * 1.47

  Diuersitie of meares in fasting.
• * 1.48

  Gen. 1.
• * 1.49

  The commu¦nion
• * 1.50

  Readers.
• * 1.51

  The lawfull mariage of Priestes.
• * 1.52

  Baptisme.
• * 1.53

  The altare standing west ward. Eu••ning prai¦•••• by candle.
• * 1.54

  Diuersitie of seruice.
• * 1.55

  An inferior Priest with∣out licence doth not preach. Saturday fast The Noua∣tian opinion ••etayned Second•• ma¦riages.
• * 1.56

  Act 15▪
• * 1.57

  Socrates in∣ueyeth a∣gainst such Nouatians as fell to Iewish apo∣stasie. Luc. 5. Mar. 14. Matth. 21.
• * 1.58

  Cap. 23. in the Greeke.
• * 1.59

  Nouatians.
• * 1.60

  Arians.
• * 1.61

  Marinus the ariā thought that the fa∣ther was a fa¦ther when there was no sonne. P••athyri••ns.
• * 1.62

  Cap. 24. in the Greeke.
• * 1.63

  Eunomians.
• * 1.64

  Theophro∣nius.
• * 1.65

  Eutychius.
• * 1.66

  Macedoniās.
• * 1.67

  Socrates where and when he flo∣rished.
• * 1.68

  Cap. 25. in the greeke.
• * 1.69

  Eugenius.
• * 1.70

  Arbogastes.
• * 1.71

  Valentinian{us} the Empe∣rour was sti∣fled Anno Dom. 396.
• * 1.72

  Here the greeke was vnperfect.
• * 1.73

  The Empe∣rour Theo∣dosius pray∣eth vnto god for ayde.
• * 1.74

  Anno Dom. 396.
• * 1.75

  Theodosius died Anno Domini. 397.