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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00440	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; Ecclesiastical history. English	Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340.; Hanmer, Meredith, 1543-1604.; Socrates, Scholasticus, ca. 379-ca. 440. Ecclesiastical history. English. aut; Evagrius, Scholasticus, b. 536? Ecclesiastical history. English. aut; Dorotheus, Saint, 255-362, attributed name. aut	1577 (1577)	STC 10572; ESTC S121374	989,961	618

we learne to haue bene the first author of all heresies and they that of him holde this heresie vnto this day fayning through puritie of lyfe the chast philosophie of Christians renouned among all men put in vre agayne the pestilent superstition of pictures from the whiche they seemed once to be free falling prostrate before the pictures and carued Images of Simon his Iil Helena mentioned of before worshipping them with incense and sacrifices and sweete odours They haue as yet certayne more detestable secrecies and him which at the first heareth the same they report to become astonyed and that there is a written oracle amonge them whiche bringeth astonishment True it is these men are full of astonishment ecstasy and meere madnes so that not onely they may not be committed to writing neyther also with modesty be vttered of chaste lippes in so much they ouerflowe in filthines and obscenitie And what so euer may be imagined more fowle then any filthynes it selfe the same hath their damnable heresye surpassed who delude miserable women pressed already with all kinde of impietye CAP. XIIII How Simon Magus after his diuelish dealing in Iudaea gott him to Rome where he was mett of Peter the Apostle THe malicious power of Sathan enemy to al honestye foe to all humane health brought forth at that tyme this monster Simon a father and worker of all such mischieues as a great aduersary vnto the mighty and diuine Apostles But the diuine and supercelestiall grace succored her ministers that by their apparition and presence the kindled flame of wickednes was quenched all pride by them abated humbled which did sett it selfe agaynst the knowledge of God Wherefore neyther the striuing of Simon neyther of any other that then started vp was able to withstand those Apostolike tymes for the brightnes of trueth the diuine word lately shining from aboue preuayling on earth working in his Apostles victoriously ouercame and mightely ouer grewe all thinges But the afore sayd Sorcerer hauing the eyes of his minde lightened with a diuine and some sodayne shining from aboue after that first of all he was manifestly knowne to haue maliciously deale agaynst Peter the Apostle in Iudaea fled alonge iorneye by sea from the East vnto the West thinking to gett by that flight to liue afterwards at hartes ease And comming into the city of Rome he was so ayded by his power whiche preuayleth in this worlde that in short tyme he brought his purpose to suche a passe that his picture was there placed with others and he honoured as a God But this his impietye did not longe prosper for incontinently vnder the raygne of Claudius the wonderfull prouidence of the God of all thinges and carefull ouer mankinde guyded vnto Rome Peter that great and constant Apostle chiefe of all the rest for vertuous fauour agaynst this so greate a corruptor of Christian life who like a valyant Capitayne sensed with the diuine armour of God transported from East vnto West the precious marchandise of spirituall brightnes the wholsome doctrine and light of soules that is the preaching of the glad tydinges of the celestiall kingdome CAP. XV. The foyle of Simon and mention of the Gospell written by S. Marke WHen the heauenly worde came thither Immediatly the power of Simon together with him self came to nought and the flame was quenched But of the contrary such a light of piety shined in the mindes of such as heard Peter that they were not suffized with once hearing neither satisfied with the vnwritten doctrine that was deliuered but earnestly besought Saynct Marke whose Gospell is now in vre that he woulde leaue in writing vnto them the doctrine which they had receaued by preaching neither ceased they vntill they had perswaded him and so geuen an occasion of the Gospell to be written ▪ which is nowe after Marke It is reported that the Apostle vnderstanding of this by inspiration of the holy spirite was pleased with the motion of those men and commaunded this Gospell nowe written to be reade in the Churches Clemens in the sixt of his Hypotiposcon reporteth this story With him agreeth Papias Byshop of Hierapolis in Asia who sayth that of this Marke mention is made by Peter in his former Epistle which he compiled being at Rome and of him the citye of Rome figuratiuely to be called Babilon the whiche is signified when he sayth the Church partaker of your election vvhich is at Babylon saluteth you and Marke my sonne CAP. XVI How that Marke first of all others preached vnto the Aegyptians the knowleadge of Christ MArke is sayde first of all to haue bene sent vnto Aegypt and there to haue both preached the Gospell which he wrote and first to haue setled the Churches of Alexandria and so a greate multitude of beleeuers both men and women At the first meeting was gathered together by a certayne philosophicall and diligent exercise that Philo thought good to commit in writing vnto vs their exercise their conuenticles their dyet and all the other trade of their life ▪ It is reported that this Philo came to Rome vnder Claudius and had conference with Peter who then preached vnto the Romaynes neyther is it vnlike That Commentary whiche we knowe to haue bene compiled by him in his latter dayes contayneth manifestly the Canons hitherto conserued in the Church And in so much that curiously he hath described vnto vs the lyues of our religious men it is very like that he did not onely see those Apostolike men of his tyme by originall Ebrevves and therefore obserued the auncient rites and ceremonyes of the Ievves but also allowed of them as godly and honest CAP. XVII Eusebius reporteth out of Philo the lyues the maners the studyes the habitation the assemblies the iudgement of the interpretation of the Scriptures of the religious m●n in Aegypt and there about flourishing in his tyme. FIrst of all this playnely appeareth that he passed not the limites of veritye by reason of him selfe or of any other in reporting those thinges whiche he wrote in that booke by him entituled of the life contemplatiue or vvorshippers saying that the men and women were called worshippers eyther because like cunning Phisitians they cured and healed such as came vnto them of their malitious passions or els because that religiously they worshipped the celestiall godhead with pure and sincere worship But whether he gaue them this name of his proper person for the aforesayde cause or whether at the beginninge they were so called when as yet the name of Christians was not euery where published I thinke it not needefull curiously to shift out Yet first of all this he witnesseth that they renounced their substaunce and their proper goodes they vvhich deuined of philosophye gaue place they seuered them selues from all the secular cares of this life they forsaking the cities solitarily liued in fieldes gardens or Orchyardes they

he did so made this answere that he tooke not feeding for a seueral vvork but as an od or superfluous thing Unto an other that asked of him the like he gaue this answere My behauiour is as you see lest the mind by pamperinge of the carkasse be pufte vp vvith fleshelye pleasure Isidorus affirmed that for the space of fortie yeares his minde had not consented to sinne that he had neuer yelded to fleshly lust or furiouse anger Pambo a simple and an vnlearned man came vnto his friende for to learne a Psalme and hearinge the firste verse of the thirtieth and eyght Psalme which is thus reade I sayde I vvill take heede vnto my vvayes that I offende not in my tongue woulde not heare the seconde but wente awaye sayinge This one verse is inoughe for me if I learne it as I oughte to doe And when as his teacher blamed him for absentinge himselfe wholle six monethes he answered for himselfe that as yet he had not well learned the firste verse Many yeares after that when as one of his acquayntance demaunded of him whether he had learned the verse sayde againe that in nyneteene yeares he had scarse learned in life to fulfill that one lyne The same man when as one deliuered him moneye to the reliefe of the poore and sayd tell the summe made answere vve neede no counters but a sound mynde and a setled conscience The reporte goeth that at the requeste of Athanasius the Bishop he came from the deserte into Alexandria and seing there a certaine light woman sumpteously attyred and gorgeously arayed to feede the eyes of fonde people to haue burst out into teares And beinge demaunded what the cause was and wherefore he wept to haue answered that two things moued him to lamente very sore One was that he sawe the gaye and painted woman to runne headlonge into destruction the other was that he was not so carefull and earnest in pleasinge of God as she busied to bayte entrappe men already burthened with sinne and iniquitie An other sayd the monke that liued idlely and labored not for his liuing vvas no othervvise to be taken them for a thiefe a roge or a vagabounde Petirus a man of greate skill in metaphysicall and diuine contemplation gaue out one precept or other continewally vnto such as cōferred with him his maner was to conclude euery sentence with a prayer Amonge the aforesayde religious men of that time there were two of equall fame and renowne of like piety and vertue of one name appellation either was called Macarius the one of the vpper parte of Aegypt the other of Alexandria it selfe bothe florished and excelled in many things as monasticall discipline institution of godly life right conuersatiō and straunge miracles The Aegyptian Macarius cured so many men cast out so many Deuells out of such as were possessed of them that all the wonderfull actes he wroughte desire a peculier volume He mingled austere seueritie with temperate reuerence and grauitie towardes them which reasoned or dealt with him The Alexandrian Macarius although in all other thinges he fully resembled him yet in this one point was he farre from his disposition for he behaued him selfe cheerefull and pleasaunt towardes all them that talked with him so that with his curteous ciuilitie and comely mirth he allured many yonge men vnto the monasticall trade of liuinge Euagrius was a disciple of theyrs who at the first was a Philosopher in word but afterwardes in dede and trueth it selfe This mā was first made deacon at Cōstantinople by Gregorie Naziāzen thence together with him he went into Aegipt and there had conference with the aforesayd religious men he became an earnest follower of theyr trade of life and wrought as many miracles as bothe the Macariuses before him He wrote learned bookes one intitled the monke or of that trade of life which consisteth of practise an other called Gnosticus of science or knowledge deuided into fiftie chapiters a third Antirreticus that is a confutation collected out of holye Scripture against the temptation of Deuells deuided into eyght partes resemblinge very fitly the number of the eight deuises or imaginations of mās mind moreouer he wrote six hundreth problemes to the vnderstanding of things to come Unto these are added two bookes inverse one vnto the mōks inhabiting the monasteries publicke assemblies the other vnto him that leadeth a virgine life what singuler books these are I referr it vnto y ● iudgemēt of the reader Yet opportunitie serueth in my opinion presently to alleage here some part out of his booke called the monke and to linke it with this our history for thus he wryteth The institution trade of life layd downe by the monkes of old is necessarily to be knovven of vs furthermore we haue to direct our wayes thereafter For they vttered many sage sentences and did many notable and worthie acts Of which number one sayde that a drie and spare kinde of diette at all tymes precisely kept mingling brotherly charitie and loue vvithall woulde quickly purge mans minde of all perturbation and fonde humor of humane and earthly affection The same man deliuered a certaine brother that was wonderfully tormented in the night season with spirites for he charged him alvvayes vvith deuotiō to minister vnto the poore fasting Being demaūded vvhy there is no way sayth he to quenche the fierie heate of perturbation as soone as by almes and charitie One of them vvhich at that time were called vvise came vnto Antonie the iust reasoned with him saying O father how can you prolong your dayes being bereaued of that solace comfort which is by reading of bookes perusing of holy writers My booke ô philosopher sayd Antonie is the cōtemplation of all the creatures vnder heauen in the vvhich as often as I am disposed I may reade the wonderfull workes and writinges of God The olde Aegyptian Macarius the chosen vessell demaunded of mee the reason why vvhen we remember the iniuries that men do vnto vs vve doe vveaken the seate of memorie ingraffed in the minde vvhen as vve call to remembrance such spite as the deuell ovveth vs the memorie taketh no hurt and vvhen I muzed vvhat to ansvvere and requested him to resolue me the doubt he sayd that the former perturbation was contrarie to nature the later agreeable vvith the heate and anger of nature Furthermore vvhen I came vnto the holie father Macarius about noone tyme in the heate of the daye beynge sore athurst and requested of him a draught of vvater be content sayeth he vvith the shade for manie that trauayle on earth and manie that trafficke by sea haue not that VVhen that I reasoned vvith him of continencie God sende thee vvell to doe ô sonne sayeth he these tvventie yeares haue not I taken my fyll eyther of breade o● vvater or sleepe For I eate breade by vveyght and dronke vvater by measure and

then immediatly after his returne from Rome beyng called of Peter to beare wittnesse affirmed playnly that the woman which had bene of the Manichees opinion was receaued by the consent of Theophilus the byshop and that he him selfe had ministred the communion vnto her Theophilus hearinge this fretted within him selfe for anger and thrust them both out of the church This was y ● cause that made Isidore to accompanie Dioscorus into Constantinople that both in presence of the Emperour and Iohn the bishop the sleyghts and wyles which Theophilus practised against them myght be reuealed Iohn vnderstanding these circumstances of them entertayned the men with great reuerence made them partakers of their common and publique prayers but he woulde not receaue them into the communion before that firste he had throughly examined their cause When these thinges were thus come to passe it was falsely reported vnto Theophilus that Iohn both receaued them into the communion and was also ready to take their part Wherefore Theophilus endeuoured with might and mayne not onely to reuenge him of Dioscorus and Isidorus but also to thruste Iohn besides his bishopricke and therevpon he sent letters vnto the bishops throughout euery citie where he concealed his principall drift pretending onely vnto them that he misliked with the works of Origen whence Athanasius before his tyme borowed testimonies to the confutation of the Arians Moreouer he reconciled and lynked him selfe with Epiphanius bishop of Constantia a citie of Cyprus with whome aforetyme he had iarred and bene at variance For Theophilus had charged him a litle before that he thought of God basely and abiectly attributing to him y e forme or shape of man And for all that Theophilus was of this opinion and accused them which beleued that God had the figure of man yet for the hatred and spite he owed vnto others he denyed openly in word that which he beleeued secretly in minde and linked vnto him Epiphanius in the league of friendship who lately had bene his foe but then as it were repented him of his folly ioyned with him in one faith and opinion of God Through his ayde and furtherance he purposed to summone a Councell at Cyprus for the condemning and rooting out of Origens workes Epiphanius beinge a vertuous and a godly man was easily perswaded therevnto by the letters of Theophilus To be short the bishops of that Isle assembled together and decreed that thenceforth none shoulde reade the workes of Origen moreouer they write vnto Iohn bishop of Constantinople exhortinge him to abstayne from perusinge the bookes of Origen requesting him also to summone a Councell and to ratifie the same with vniforme consent of them all When Theophilus had snared Epiphanius a man of greate fame and renowme to his side and perceaued that his fetches nowe framed according vnto his owne desire he dealt more boldly summoned a synode within his owne prouince where euen as Epiphanius had done before he condēned the works of Origen which had departed this life about two hundred yeares before him this was not his principall drifte but he purposed verely to reuenge him this waye of Dioscorus and his brethren Iohn made small accompt of the thinges which Epiphanius and Theophilus had signified vnto him by their letters for he occupyed him selfe to the furtherance and profit of the churches and therin he excelled as for the conspiracie mischiefe intended agaynst him he made very light of it As soone as it was openly knowen and manifestly perceaued that Theophilus bent all his myght to depose Iohn of his bishopricke diuers that bare Iohn ill will fell a deuisinge and a forginge out of false crimes and accusations agaynst him Many of the cleargie sundry also of the magistrates which were in great fauour with the Emperour supposing now they had gotten fit opportunitie to reuenge them of Iohn determined with them selues partly by writinge of letters and partly also by sendinge of messengers to summone together at Constantinople a great Councell of byshops CAP. X. Of Seuerianus and Antiochus the Syrians howe and vpon what occasion they fell from Iohn AN other thinge gaue occasion to encrease the hatred and ill will owed vnto Iohn in suche sort as followeth There were two bishops by byrth Syrians which florished at one tyme the ones name was Seuerianus the other Antiochus the one was bishop of Gabale in Syria the other of Ptolemais in Phoenicia both excelled in the gift of vtterāce but Seuerianus although he were learned yet pronounced he not the Greeke tōgue distinetly neither skilfully for he spake Greeke as a Grecian yet pronounced it like a Syrian Antiochus cōming from Ptolemais to Cōstantinople continewed there a while and preached with great diligēce after that therby he had got vnto him selfe good store of money he returned home to his owne church Seuerianus hearing that Antiochus had got much money by preachinge at Constantinople was very desirous to doe the like him selfe He exercised him selfe diligently he patched together a great companie of boosome sermons and came to Constantinople Being there friendly louingly entertained of Iohn he applied him selfe craftely for a while to please Iohn and gott greate fauour by flatterie He was much set by and in great estimation and as he was highly cōmended for preaching so in like maner purchased he vnto him selfe great credit with the chiefe magistrates and w t the Emperour In the meane space because that the bishop of Ephesus was departed this life Iohn of necessitie was cōstrained to take his voyage into Ephesus for to chuse there a bishop After his comming thither when that some would haue this man some that man preferred to the rowme and thervpon fell to bitter words contention whilest that euery one would haue his friend aduaunced to the dignitie Iohn perceauing that they were all set on tumults and that by no meanes they would be ruled by him endeuoured to ende the quarell without offending of either side He assigned one Heraclides a deacon of his church yet borne in Cyprus to be bishop With that both parts were pleased and gaue ouer contention Iohn was faine for this matter to continewe a greate while at Ephesus In his absence Seuerianus had brought his auditors at Constantinople to beare him farre better good will then euer they did before neyther was Iohn ignorant of this for it was tolde him quickly When Serapion of whome I spake before had signified vnto Iohn that Seuerianus had deuided the churches he forthwith was kyndled with the flame of contention Wherefore when as he had not fully ended all such thinges as he determined with him selfe for he had depriued ●oth the Nouatians and such as celebrated the feast of Easter the fourteenth day of the moneth of many churches he returned to Constantinople and applyed him selfe after his vsuall maner vnto the ouersight of the ecclesiasticall affayres The insolent disdayne and hautie stomacke of Serapion was

through the procurement of Anastasius his disciple called the blessed mother of God not the mother of God but the mother of Christ and therefore was counted an hereticke In so much that Nestorius who called together against Christ a seconde councell with Caiphas who builded a slaughterhouse of blasphemies where Christ a newe is both slaine and solde who seuered and deuided a sunder his natures that hong on the crosse and had not as it is written no not one bone broken throughout all the members of his bodie neither his vnseamed coate parted of such as put the Lorde to death reiected the clause of the mother or bearing of God framed of the holy Ghost by the meanes of many learned and godly fathers set against it this saying the mother or bearing of Christ leudly forged of his owne braine and filled the Churche of God with sedition ciuill warres and cruell bloodshed I thinke verily my penne can not wante matter to paint and orderly to continue the historie and so to proceede vnto the ende if that first of all through the helpe of Christ the ayder of all men I beginne with the blasphemie of Nestorius the schisme which thē rose in the church had such a beginning as followeth Anastasius a certain priest of a corrupt and peruerse opinion an earnest maintainer of the Jewishe doctrine of Nestorius and his companion in the voyage he tooke from Antioch to be byshop of Constantinople whē he heard the leude reasons and conference which Nestorius had with Theodolus at Mopsouestia in Cicilia he fell from the right fayth and as Theodorus writeth of that matter in a certaine epistle he presumed in the open audience of the Church of Constantinople in the hearing of such people as serued God deuoutly to say these wordes let no man call Marie the mother of God for Marie saith he was a woman and it is vnpossible that God shoulde be borne of a woman when the religious people misliked with his reasons and counted not without cause of his doctrine as of blasphemie Nestorius the ringleader of his impietie not onely not forbad him neither maintained the right opinion but first of all confirmed his sayings to be true and was very earnest in the defence of them Wherefore after he had annexed and lincked thereunto his owne opinion and the deuise of his owne braine when he had powred into the Church of God the venome of his poysoned doctrine he endeuoured to establish a farre more blasphemous sentence to his owne destruction he said as followeth I verily will not call him God who grewe to mans state by two monethes three moneths and so forth euen as Socrates Scholasticus and the former councell helde at Ephesus haue informed of him CAP. III. VVhat Cyrill the great wrote vnto Nestorius the hereticke and of the third● councell of Ephesus whereunto Iohn byshop of Antioch and Theodoritus came shorte CYrill byshop of Alexandria a man of great fame and renowne confuted the leude opinion of Nestorius in seuerall letters yet for al that Nestorius stiffely withstood his confutation yelded not one iote neither vnto Cyrill neither vnto Celestinus byshop of olde Rome but vomited out the venome of his cankered stomacke vpon the Churche and made sute vnto Theodosius the younger who was Emperour of the East that by his authoritie the first councell of Ephesus might be called together Wherfore the Emperour wrote vnto Cyrill and to all y ● other ouerseers and byshops of the Churches throughout euerie citie geuinge them to vnderstand that the day of Pentecost was prescribed for their assemblie on which day the liuing and ghostly spirit descending from heauen shined among vs. but Nestorius by reason that Ephesus is not farre from Constantinople was there before them Cyrill together with his company came thither also before the day appointed Iohn byshop of Antioch was absent with his prouince not of set purpose according vnto their report which defend his doings but because he coulde not in so short a space call together the byshops of his prouince for many of their cities were distant from Antioch of olde so called but now Theopolis vnto a swift and stoute goer twelue dayes iourney vnto some others more and Ephesus is from Antioch about thirtie dayes iourney And when as Iohn aunswered plainely he was not able to meete them on the Sundaye appointed for so was the day called all his diocesse sturred not a foote from home CAP. IIII. Howe Nestorius the hereticke was deposed by the councell of Ephesus in the absence of Iohn byshoppe of Antioch When the day appointed for their meeting and fifteene dayes ouer were expired the byshops which assembled at Ephesus thinking verily that the easterne byshops would not come or if peraduenture they came it woulde be long ere they mette together when as Cyrill also moderated the councell in steade of Celestinus who as I said before gouerned the seae of Rome called Nestorius before them and willed him to aunswere vnto the crimes that were laid to his charge And when as the first day he promised to come if the case so required and being afterwardes thrise cited to appeare made light accompt of his promise the byshops that were present called the matter into controuersie and began to reason thereof Wherefore after that Memnon byshop of Ephesus had numbred the dayes that were past since the prescribed time to wit seuenteene after they had reade the epistles of the reuerende Cyrill vnto Nestorius and suche as he wrote vnto Cyrill againe together with the holy epistle of the renowmed Celestiniu sent in like sort vnto Nestorius after that Theodotus byshop of Ancyra and Acacius byshop of Melitina had made relation of the blasphemous sentences whiche Nestorius bolted out at Ephesus and after that many notable sayinges to the iustifying of the sincere fayth were vttered in that assembly of holy and learned fathers interlacing sometimes the vnaduised and blasphemous phrases of Nestorius the holy councell pronounced this sentence against Nestorius in maner as followeth Omitting other hainous crimes of the reuerend Nestorius in so much he was cited and would not appeare neither entertaine the most holy and religious byshops which we had sent vnto him vve were driuen of necessitie to sifte and examine his leude and wicked doctrine And seeinge vve founde him to haue belieued impiously and to haue taught heretically partly by perusing of his bookes and epistles and partly also by the blasphemous sentences he vttered of late in this noble citie we were moued both by the canons of the Church and the graue censure of the most holy father our College Celestinus byshop of Rome yet not without sheding of many teares to pronounce against him this seuere and sharpe sentence VVherefore our Lord Iesus Christ in derogation of whose maiesty Nestorius sticked not to pronounce such horrible blasphemie hath decreed and ordained by this sacred assembly that he shoulde both be deposed of his

feruent that he wrote freely vnto the Emperour Theodosius who had made a lawe that the Iewes inhabitinge Antioch shoulde enioye againe suche synagogs as the Christians had taken from them rebuking him sharply for he feared only God who was his emperour that Theodosius for to please the Christians called in his proclamations deposed the magistrate which put in his head the restoringe of the synagogs entreated this holy man and namely Erius the martyr to pray for him vnto God to make him partaker of his blessing This Symeon leading so austere a life continued his mortal race six and fiftie years for he liued nine years in the monasterie where he was trained vp in the diuine precepts of vertuous life in Mandria so was the place called seuen and forty yeares tenne of these he spent in a very narrowe rowme seuen in straicter pillours and thirtie yeares in a pillour of forty cubits After his deceasse his holy corps was brought to Antioch in the raigne of Leo the Emperour and Martyrius byshop of Antioch vnto that time Ardaburius captaine of the Easterne garison remained in Mandria together with his power keepinge the corps of holye Symeon leste the borderinge cities shoulde by force carie it away Wherefore the holye corps of Symeon is brought to Antioch after the workinge of manye miracles by the way the whiche Leo the Emperour afterwardes requested of the people of Antioch but the Antiochians of the other side made humble sute vnto the Emperour in suche sort as followeth In so muche our citie is not inuironed vvith vvalles the Emperours furious rage had ouerwhelmed them to the grounde VVe haue transported hither O Emperour the holy corps of Symeon that it may be both vnto vs and to our citie in stede of a fortified wall Leo being thus intreated of thē yelded vnto their request graūted thē their sute ▪ many parts of his carcasse were reserued vnto these our days I my self saw his skul at what time Gregorie a man of great renowne bishop of y ● church and Philippicus required that the reliques of the saincts for the speedier expedition of his martial affaires in the East shoulde be sent vnto him And that which was greatly to be marueiled at the heare of his heade was not worne away but remained whole as if he had bene a liue and conuersaunt amonge men the skinne of his foreheade beinge onely shronke into wrinkles and withered yet was not consumed many also of his teeth being not pulled out by the handes of the faythfull declared vnto the worlde the shape and stature of holy Symeon moreouer there was laid vp the iron chaine which hong about his neck and with it the corps so much spoken of of all men for enduringe suche great hardnesse and miserie was honored with diuine prayses All which circumstances both for mine owne profitt and the commonditie of the reader I woulde rehearse at large were it not that Theodoritus as I sayde before had sufficiently discoursed of them CAP. XIIII Of the starre that was sene in the porche of Symeons pillour the which Euagrius together with many others sawe NOwe I am about to write a certaine thing whiche I sawe with mine owne eyes I was wonderfull desirous to see the Churche of holy Symeon it standes at the furthest from Theopolis that is Antioch three hundred furlongs set vpon the top of a hill the cuntreymen call that place Mandria borowinge the name as I suppose of the seuere discipline and austere trade of life exercised by Symeon therein the hill riseth in height to a twentie furlongs the buildinge of the Church is after the manner of a crosse notably set forth with porches of fouresquare The porches haue pillours annexed vnto them finely wrought of freestone which lift vp the roufe on high and that very artificially The entire that is to the middes of the temple is wide open very cunningly wrought where the aforesaide pillour of forty cubites standes in the which the earthly and corporeal angel ledde an heauenly life The porches haue as it were lattises on high the which they cal windowes fallinge both towardes the entrie and porches them selues At the left hand of the pillour in one of the lattises I my self together with many cuntrey men assembled together and compassing the pillour sawe a starre of a wonderfull bignesse running and wandringe hither and thither throughout the chinkes and clefte lattises twinkelinge in the eyes of the beholders neither that once twise or thrise but oftener and the same oftentimes fading and vanishinge away afterwardes immediatly appearinge againe the whiche is commonly scene on this sainctes holiday There are which report and verily we haue to belieue the myracle partly for their creditt which testifie the same and partly also for that which we sawe our selues that they sawe the very shape of his person houering here and there in a long berde with a hatt on his heade after his wonted manner suche men as trauell that way may easily goe in and see all and some times they ride about the pillour There is a porter which continually watcheth the porches of the Church that no woman enter in the cause I doe not learne but if any drawe nigh they stand without and beholde the miracle for one of the porches standeth ouer against the bright starre CAP. XV. Of Isidorus the pelusian and Synesius byshop of Cyrene VNder the raigne of the same Emperour there florished one Isidorus the fame of whose sayings and doinges is spred farre and nigh and rife in euery mans mouth he so tamed the flesh with continuall toyle and labour and so fedd the minde with misticall and heauenly doctrine that he led on earth the life of an Angell and commended vnto the worlde the liuely and expresse forme of the monasticall and contemplatiue trade of liuinge he wrote beside many other notable workes of his great labour and studie one vnto Cyrill whereby we gather that he liued at one time with the renowmed Cyrill Nowe that I haue runne ouer these thinges aftermy sclender hability let vs not forget Synesius byshop of Cyrene that the excellencie of his vertues may set forth the simplicitie of our stile This Synesius was so eloquent a man and so profounde a philosopher that he was had in great admiration of suche christians as iudged of him without parcialitie respectinge neither the venome of malice neither the vaine flatterie of friendship Wherefore they perswade him to be baptized and to take vpon him the priestly function though he admitted not the article of the resu●ection neither woulde be brought to belieue the same hopinge of him very charitably that these things woulde followe after his other vertues and that the grace of God woulde suffer nothing to want in him that appertained vnto his soules health saluation which hope of theirs was not frustrate for how excellently he proued both the learned epistles he wrote after the receauing of priesthood