as much as the name either of lawes or iudgements and to be short not once as much as the vewe of vertue and philosophie but liuing among beastes spent their time in wildernesse as â—â—eldish men and voyd of humanity corrupting the reasonable vnderstanding agreable with nature the reasonable seedes of mans minde with their wilful malice yelding them selues wholy to al abominations so that sometimes they infect eche other sometimes they sleye eche other sometimes they deuoure mans fleshe presuming to wage batle with God after the famous battel of the foolish Giants determining and imagining in their minde to wall heauen and earthe in one and beinge moued throughe the madnesse of their minde they went about to conquere God the gouerner of all thinges whereby they haue thus sore incensed him agaynst them selues God the duerseer and ruler of all things reuenged them with floodes and destructions of fiery flames as if they had bene a certaine wilde vmnanured thickett ouerspreadinge the whole earthe also with famyne and continuall plagues with battayle and thunderboltes from aboue he cut them of and subdued that seuere and most bitter maladye of their soules by restrayning them with more sharpe punishments imprisonments When malice was now flowen vnto the brimme and had ouercast al with the couer thereof ouershadowing ouerdarkening the mindes of mortall men as it were a certaine soking slumber of drunkennesse that first begotten wisedome of God and the same worde that was in the beginning with God by his superabundant louing kindnes appeared vnto the inhabiters on earth sometimes by vision of Angels sometimes by him selfe as the helping power of God vnto some one or other of the auncient worshippers of God in no other forme or figure then of man for otherwise their capacity could not haue comprised the same After that now by them the seede of piety was sowen scattered amiddes the multitude of men and the whole nations which from the Hebrewes linealy descended had now purposed to preferre godlines vpon earth he deliuered vnto them of olde by his seruant Moses after strait institutions certayne figures and formes of a miâ—ticall Sabaoth and circumcision and entrances vnto other spiritual contemplations but not the perfect playne mysteries thereof When as the law was published and set forth as a sweete 〈…〉 vnto all men then many of the Gentils through the law makers euery where yea and philosophers changed their rude brutish and sauage senses vnto meeke and milde natures so that thereby there ensued amongest them perfect peace familiarity and frendshipithen againe to al men and to the Gentils throughout al the worlde as it were now in this behalfe holpen and fit to receaue the knowledge of his father the same schoolemaster of vertue his fathers minister in al goodnes the deuine and celestiall worde of God through man with corporall substance not different from ours shewed him selfe about the beginning of the Romaine empire wrought and suffred such thinges as were consonant with holy Scripture which foreshewed there shoulde be borne such a one as shoulde be both God and man a mighty worker of miracles an instructor of the Gentiles in his fathers piety and that his wonderfull birth shoulde be declared his new doctrine his wonderfull workes besides this the maner of his death his resurrection from the dead and aboue all his diuine restitution into the heauens The Prophet Daniel beholdinge his kingdome in the spirit to be in the latter age of the worlde whereas otherwhere deuinely yet here more after the maner of man describeth the vision of God I beheld sayth he vntill the thrones vvere placed and the auâ—â—â—ent of dayes sate theron his garments vvere as the vvhite snovve the heares of his heade as pure vvoll his throne a flame of fire his chariots burning fire a fyry streame slyded before his face a thousande thousandes ministred vnto him the iudgement vvas set the bookes vvere opened c. Againe And againe after this I behelde sayth he and beholde one comminge in the cloudes like the Sonne of man and he came still vnto the auncient of dayes he vvas brought â—â—â—ore him and to him vvas geuen principalitie honour and rule and al people tribes and to 〈…〉 shall serue him his povver is an euerlasting povver vvhiche shall not paâ—â—e his kingdome 〈…〉 neuer be destroyed These thinges truely may be referred to none other then in out 〈…〉 God that was the word being in the beginning with the father and named 〈…〉 reason of his incarnation in the latter tinâ—es 〈◊〉 â—â—eause we haue in out 〈…〉 propheticall expositions touching our Lord 〈…〉 Christ and therin hath 〈…〉 thinges which concerne him at this present we wylbe content with the premises CAP. IIII. That Iesus and the very name of Christ from the beginning was both knowen and honored among the deuine Prophets that Christ was both a King an highpriest and a Prophet THat the name both of Iesus and also of Christ among the holy prophets of old was honored nowe is it time to declare Moses first of all knowing the name of Christ to be of great reuerence glorious deliuering types of heauenly things pledges mistical formes according vnto y â— commaundement prescribed saying vnto him See thou doe all thinges after the fashion that vvas shevved thee in the mount Naming man as he lawfully might an highpriest of God called the same Christ and to this dignitie of highe priesthood althoughe by a certayne prerogatiue excelling all others among men yet because of honor and glory he put to the name of Christ So then he deemed Christ to be a certayne deuine thyng The same Moses also when being inspired with the holy Ghost he had wel forseene the name of Iesu iudged the same worthy of singuler prerogatiue for this name of Iesu appeared not manifest among men afore it was knowen by Moses and this name he gaue to him first and to him alone whom he knew very wel by tipe figuratiue signe to receaue the vniuersal principality after his death His successor therfore before that time called not Iesu but otherwise to weete Ause He called Iesu the which name his parents had geuen him therby attributing to that name singuler honor farr passing al princely scepters because that the same Iesus Naue was to beare the figure of our Sauiour also alone after Moses to accomplish the figuratiue seruice committed vnto him and thought worthy to beginne the true and most sincere worship Moses to these two men after him thus surpassing all people in vertue and honor attributed for great honor the name of our sauiour Iesus Christ to the one as highe priest to the other as principal ruler after him After this y â— prophets playnely haue prophecied namely of Christ of the peeuishe practise of the Iewishe people agaynst him of the calling of the Gentils by him Ieremie thus sayde The spirite before our face
the faythfull in the slipery way of perdition vnder pretence of reducing them to the fayth to ouerwhelme them in the whirpoole deepe dungeon of damnation Out of Menander therefore whome before we termed the successor of Simon there budded out a doubtfull a viperous a twofolde heresie by the meanes of Sathan hauing two heades or captaynes varying among themselues Saturninus of Antioch and Basilides of AlexaÌ„dria whereof the one throughout Syria the other throughout Aegypt published hereticall and detestable doctrine Irenaeus sayth that Saturninus for the moste parte dreamed the same with Menander and that Basilides vnder pretence of more mysticall matters enlarged his deuise into infinitie inuenting monstrous fables to the furtherance of his Heresie CAP VII VVhat heretickes and ecclesiasticall wryters lyued then WHen as many ecclesiasticall persons in those dayes striued in the behalf of the trueth and contended with sure and certaine reasons for the Apostolicke and Ecclesiasticall doctrine some also as forefencers haue exhibited instruction to the posterity by their commentaries leuealing at the aforesayd heresies of which number one Agrippa Castor a stout champion and a famous wryter of those times published a confutation of Basilides disclosing all his Satanicall iugling hauing displaied his secrety he reporteth that Basilides wrote foure and twenty bookes vpon the gospell fayning vnto him self prophets whome he calleth Barcabus and Barcoph and certaine others neuer heard of before Inuenting those barbarous names to amaze the hearers withall teaching that indifferently thinges offred to Idols may be eaten that in time of persecution the fayth with periury may be renounced coÌ„maunding silence after the manner of Pythagoras for the space of fiue yeares And such like heresies of Basilides the sayd writer hathe plainely confuted Irenaeus wryteth that in the time of these two Carpocrates liued y e father of that heresie which the Gnostici hould who thought good not to publish the sorcery of Simon priuely after his manner but openly Glorying of charmed loue drinkes of diuelish dronken dreames of assistent and associate spirites with other like illusions They teach farther that who so will attaine vnto the perfection of their mysteries or rather abhominable deuises must worke such factes by they neuer so filthy otherwise can they not ouercome as they terme them the secular potentates vnlesse euery one play his parte after the same secret operation So it came to passe that Sathan reioycing in his deuelish subtlety seduced many of theÌ„ thus already snared whome he led to perdition by the meanes of such wicked ministers gaue hereby great occasion to y e infidels of blasphemy agaynst the diuine doctrine and spred a great slaunder in that the fame of them was bruted abrode throughout christendome By this meanes it fell out often that the infidels of those times conceaued a wicked absurde and shamefull opinion of vs that that we vsed the vnlawfull company of Mothers sisters that we fed vpon the tender infantes sucklinges But these reports preuailed not long for the trueth tride it self in tyme folowing shined as the sonne beames for the sleyghts and subtleties of the aduersaries turned to their owne confusion whilest that new heresies dayly sprong creeping one vpon an other the latter taking place the former vanished away encreasing into diuerouse manifold sectes chaunging now this way anone that waye they were destroyed The brightnes of the catholicke and onely true churche continuing alwayes the same encreased enlarged dayly the boundes thereof that the grauitie sinceritie liberty and temperancy of Godly conuersation and christian philosophie shined and florished among all the nations both of the Grecians and Barbarians Thus the slaunder slyded away with the time and the doctrine famous among as and forthered of all men specially for the pietie and modestie for the diuine and mysticall doctrine thereof tooke place so that from that time vnto this day none durst note y â— same of any haynous crime or â—â—famy as they durst before which conspired agaynst vs and the Christian fayth But the trueth brought forth many in those dayes which contended and dealt with these Heretickes some with inuincible arguments without the Scriptures some with manifest proofes and authorities of Scripture confuting their hereticall opinions CAP. VIII VVhat notable writers liued theâ— OF the number was Aegesippus whome we haue before ofteâ—â—ymes 〈◊〉 one ofthâ— Apostles tyme who in fiue bookes wrote the syncere tradition of the Apostles preaching â–ª signifying his owne time and making mention of such as in former times erected Idols where he writeth thus To vvhome they erected Idols and monuments and â—aloâ—â—â—d temples it is vvell knovvne Antinous the seruant of Adrianus Caesar had a festiual triumphe decreed vnto him called after his name Antinous vvrastling celebrated in our daies They buylded him a city after his name Antinoia they consecrated Priestes they appoynted Prophets At the same tyme Iustinus Martyr an embracer of the true philosophy well studied and exercised in the doctrine of the Gentiles maketh mention of the same man in his Apologie vnto Antoninus writing thus It shall not seeme impertinent if that vve propose vnto you the remembrance of Antinous and of that vvhich they celebrate in his name VVhome all doe vvorship as it vvote for feare vvhen as they knovv vvell inough vvho and vvhence he vvas The same Iustinus maketh mention of the warres helde against the Ievves saying thus In the Iudaical vvarres fresh before your eyes Barchochebas a captayne of the Ievvish rebellion commaunded the Christians only to be greuously punished vnlesse they renouÌ„ced Christ blasphemed God In the same place he declareth how that not rashly but after good aduisement taken he left pâ—gauisme and embraced the true and onely piety For I my self sayth he delighted vvith the doctrine of Plato hearing the Christians led captiues nether fearing death nether all the torments most terrible â–ª thought it could not be that this kinde of men vvas subiect vnto malice set on pleasure For vvhat voluptuous person or intemperate or delighted vvith deuoâ—â—ing of mans 〈◊〉 can so embrace death that he be depriued of his desire not rather endeuour â–ª that this life may alvvayes â—â—ste that he be able to deceaue Princes not betray him self to the death â–ª Moreouer this Iustinus writeth how that Adrianus receauing letters of Serenius Granianus a noble President signifying in the behalf of the Christians that it was very iniurious for no â—…e but onely at the outâ—ry of the people they should be brought forth and executed wrote agayne vnto Mâ—…ius Fundanus Proconsul of Asia and commaunded that none without greeuous crime and iust accusation shoulde dye the death The coppy whereof obseruing the Latins phrase as much as in him lay he added prefiring these fewe wordes And vvhen as vve might iustly require by vertue of the epistle of the most victorious noble Caesar Adrian your father that as
minde of the Apostle where he sayth Although we haue knowen Christ after the fleshe yet novve doe vve knovve him so no more Wherefore for this cause let vs ceasse to reason any longer of Christ but let vs endeuer to attayne vnto his perfection When as schisme and contention was hereof risen as I sayd before in the Church Nestorius going about to confirme the opinion of Anastasius for he woulde in no wise haue him whome he made so much of to be rebuked as one that had vttered blasphemies against Christ discoursed very oft of that matter as he preached in the Churche layde downe very contentiously certayne positions and condemned vtterly the clause that signified the bearing of god And because that diuers men to a diuers ende purpose disputed of this question the church was deuided the members parted asunder for much like blind folded persons men brawling and fighting in the darke they were caried here and there now they affirmed this anone they sayd that and loke what they auoutched a litle before the same they denied immediatly after Many thought that Nestorius was of the opinion that Christ was but onely man and that he went about to reuyue and to rayse vp a fresh the heresie of Paulus Samosatenus and of Photinus there was so much adoe about this matter that the summoning of a generall councell seemed needefull for the deriding of the controuersie the appeasing of the people I of mine owne part by perusing the works of Nestorius doe finde the man ignorant and altogether vnlearned I speake this from the hart and vnfainedly far it is not of hatred I owe him that I fall a ripping of his crymes and infamie neyther haue I determined by flattery and feeding of some mens humors to report lesse of him then I founde true Nestorius in mine opinion followeth neither Paulus Samosatenus neither Photinus neither thinketh he that our Lord Iesus Christ is onely man but onely auoideth this clause the mother or bearing of God as a sraying ghost This befell vnto him for his palpable error and ignorance for though of nature he had a smoth and an eloquent tongue and therefore was thought learned yet to say the trueth he was altogether vnlearned Moreouer he disdained to peruse the works of the auncient fathers he so vaimted him selfe with his rolling congue and eloquent speach that in maner he contemned the olde writers and preferred him selfe before them all Againe he was ignorant of that which was written in the olde coppies of S. Iohns Catholick epistle euery spirite which deuideth Iesus is not of God As many as went about to seuer the diuinitie from the humanitie of Christ sticked not to rase and blot this sentence out of the auncient coppyes Wherefore the olde writers signified no lesse then that certaine men had corrupted that epistle to the ende they might deuide the humanitie of Christ from the diuinitie of God his manhoode is ioyned with the godhead neyther are they two but one in which sense the auÌ„cient writers were not affraid to call Marie the mother of god Euen so wrote Eusebius Pamphilus in his third booke of the life of Constantine God among vs was borne on earth for oursakes the place of his natiuitie is called of the Hebrewes after a proper name Bethleem VVherefore Helen the most holy Empresse hath set forth the trauailing of the mother of God with goodly ornaments bedecked that hollowe rocke with sundry notable monuments Origen hath written no lesse in the first come of his commentaries vpon the epistle of S. Paul vnto the Romaines where he discourseth at large of this matter and alleadgeth the cause why Marie was called the mother of God Therefore Nestorius seemeth neuer to haue read the worâ—s of the auncient fathers and therefore he inueyed only as I said before agaynst this clause the mother of God For he saith not that Christ is onely man as Photinus and Paulus Samosatenus affirmed neither taketh he away y â— subsistencie of the sonne of God but confesseth euery where that he hath his being and that he is in the trinitie neither denieth he his essence as Photinus and Samosatenus did so did also the Manichees and Montanists as it appeareth by the sermous which he published vnto the world But though I finde that Nestorius was of that opinion partly by his bookes which I haue perused and partly by the report of his familier friendes yet his foolish and fonde doctrine disquieted not a litle the whole worlde CAP. XXXIII Of a haynous offence committed by certaine fugitine seruants at the altare of the great Church of the former councell summoned at Ephesus for the hearing of Nestorius opinion WHen these thinges were done in such forte as I sayd before a certaine haynous offence was committed in the open church and face of the whole people for some noble mans seruants by birth Barbarians when they had tasted of their Lord maisters extreame truelty and coulde not paciently away with the rigor thereof ranne for refuge vnto the Church and got them vnto the altare with swordes hanging by their sides being requested to depart they woulde not in any wise but disturbed and hindred deuine seruice Moreouer for the spare of many dayes they held their naked swordes in their hands ready to dispatch whosoeuer came vnto them Wherefore when they had killed one of the Priests and wounded an other in the ende they slewe them selues with the sight hereof one of them that were present sayde that the profanation of the Churche prognosticated some calamitie to ensue and repeated two Iambick verses out of some olde Poete to iustifie his saying Men see full oft such signes before and vvonders eke VVhen haynous crimes the holy Church to stayne doth seeke Neither was he in a wronge boxe that vttered these Iambicks for it prognosticated as it seemed vnto vs diuision to rise among the people and depriuation of him that was ringleader of the whole mischiefe Shortly after the emperour gaue forth his commauÌ„dement that the bishops out of all places should meete at Ephesus where they came together whither also Nestorius tooke his voyage immediatly after Easter holy dayes together with a greate multitude of people where he found the bishops assembled â–ª but Cyrillus bishop of Alexandria came thither in a while after it was about VVhitsontide The fift day after Pentecost Iuueâ—alis Bishop of Ierusalem was come But while Iohn bishop of Antioch lingered by the way the Bishops which were already come thither called the matter into controuersie Cyrillus bishop of Alexandria to the ende he might molest Nestorius for he thought very ill of him vsed certaine preambles of disputation When many confirmed that Christ was God Nestorius pleaded for him self I verily sayth he will not call him god who grew to mans state by two moneths and three moneths and so forth therfore I wash my handes from your blood and from
a perfect knowledg of the faith also vnto a sure cōfirmation of the same ▪ for it instructeth vs most exquisitly in such things as we must necessarily know of the father of the sonne of the holy ghost and setteth forth after the plainest maner the incarnation of our Lord Iesus for them that with faith wil embrace it but seeing that certen leud godles persons endeuoring with their erronious opinions to root out true religiō haue brought into the world many vaine fantasies of their idle braines of which number some were not affraid to corrupt the true vnderstanding the mistery of the manhood our Lord Iesus toke for our sakes to deny the mother or bearing of God which is attributed vnto the virgine Mary other some fained very fondly that the diuinity the humanity consisted of one nature confoūding both with a certē imaginatiue cōmixitō of natures affirming with horrible blasphemy that in the said confusion the diuine nature of the onely begotten was patible therefore this great general coūcel presētly assēbled together being desirous with al might to stop euery gapp to cutt of all occasion of deuelishe deuices wrought to the ouerthrowe of the trueth decreeth that the faith which we receiued of the fathers is inuiolably to be retained and therefore commaundeth aboue all other formes of fayth that the creede deliuered vnto vs of three hundred and eighteene godly fathers is firmely to be beleeued moreouer to th ende the enemies of the holy Ghoste may vtterly be foyled it ratifieth the doctrine aftervvardes established touching the substance of the holy Ghost by a hundred and fifty godly byshopps whiche mett at the princely citye of Constantinople the which essence those fathers made manifeste vnto the whole world not by adding anything of their owne as if the canons of the Nicene coūcell were vnperfect but that they might declare by manifest testimonies of holy scripture what their owne opinion was of the holy ghost against such as denied the godhead thereof furthermore to the confutation of suche as doubted not to peruert the mysterie of our Lords incarnation assirming both impiously and blasphemously that he which was borne of the holy virgine was but onely man this holy councell approueth the synodicall Epistles of holy Cyrill byshopp of Alexandria written vnto Nestorius and to the byshops of the East churches partly to refell the mad and franticke opinion of Nestorius and partly also for to instruct such as are godly disposed and labour to attaine vnto the true vnderstandinge of the holye creede Againe this councell annexeth thereunto not without good consideration the Epistle of Leo the most holy archebyshop of old Rome which he wrote vnto Flauianus the most holy archebyshopp for the remouinge and rooting out of the Churche of God the fanaticall opinion of Eutyches as a worthie tract agreeing with the consession of Peter that great Apostle and as it were a stronge pillour and fortresse to vpholde the true and sincere doctrine against all erronious opinions for he valiantly encountreth with such as endeuored to deuide the mystery of the incarnation into two sonnes he excommunicateth suche as dare presume to saye that the diuinitie of the onely begotten is patible he manfully withstandeth suche as confounde or make a commixtion of both the natures in Christe he ratleth sickebraines and frentike fooles who affirme that the shape of a seruant which he tooke of vs was of a celestiall or some other kinde of substance last of all he accurseth suche as vaynely haue fayned that before the couplinge of the natures there vvere tvvo but after the vnitynge of them that there vvas but one onely nature in the Lorde VVherefore treadinge one trace and immitatinge the fayth of the holy Fathers vvhiche vvent before vs vve consesse one and the same sonne our Lorde Iesus Christe and vvith one generall consent vve saye that he is perfecte God and perfecte man true God and true man of a reasonable soule and humane fleshe subsistinge of one substance vvyth the father according vnto his diuinitye but of one substance with vs according vnto his humanitye like vnto vs in all things sinne onely excepted begotten of the father before all worlds according vnto his godhead but borne in these later dayes for our sakes and for our saluation of the virgine mary the mother of God according vnto his manhood one the same Iesus Christ the sonne the Lord the onely begotten of two natures knowen without confounding of thē without mutation without diuision without separation the distinctiō of natures not remoued for all the vniting of them but the proprietie of both natures vvholly retayned and coupled together in one person or as the Grecians say in one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not seuered parted into tvvo persons but one and the selfe same onely begotten sonne God the vvorde and the Lorde Iesus Christe euen as the Prophetts of olde and Christe him selfe aftervvardes haue instructed vs of him and the same hath the faith of the fathers deliuered vnto vs. Seeinge we haue sifted out the trueth of these thinges with great care and diligence the sacred and generall councell hath decreed that it shall be lavvfull for no man eyther to alleage or to vvrite or to frame or to beleeue or to teache any other fayth Moreouer this councell commaundeth suche as presume to deuise any other fayth or to bringe forth or to teache or to publishe any other creede vnto suche as turne eyther from paganisme or from Iudaisme or from any other secte whatsoeuer vnto the knowledge of the trueth if they be byshops that they be deposed of their byshoplike dignities if priests that they be vnministred if monks and lay people that they shoulde be accursed After the reading of these decrees Martianus the Emperour who was present at the councell of Chalcedon who made there also an Oration returned to Constantinople Iuuenalis and Maximus Theodoritus and Ibas who had bene deposed were restored to their byshopricks other thinges there were handled by the councell the whiche shall be layde downe as I saide before in the ende of this hooke They decreed besides all the aforesaide that the byshopps seae of New Rome that is of Constantinople because she enioyed the second honor after Olde Rome shoulde be chiefe and in honor aboue all other cities CAP. V. Of the sedition raysed at Alexandria about the election of Proterius and in like sort at Ierusalem AFter that Dioscorus was exiled into Gangrena a citie of Paphlagonia Proterius by the generall consent of the councell was chosen byshopp of Alexandria Beinge stalled in the seae there rose amonge the people through heate of contention a wonderfull great tumult vprore for as it falleth out in such hurliburlies some would needs cal home Dioscorus some others very earnestly cleaued vnto Proterius so that there ensued thereof great slaughter and bloodshed for Priscus the
king of Iuda After that Iosaphat ioyned him selfe with Ahazia king of Israel whose minde was to doe wickedly and together with him to prouide a Nauie to saile into Tarsis Eliezer prophecied against Iosaphat saying because thou hast ioyned thy selfe with Ahazia the Lord hath broken thy workes And the shippes were broken that they were not able to go to Tarsis Elias THis Elias was the first man y t shewed men the way to heauen he was the first man y t shewed the way to be one for men angels He dwelling somtimes vpoÌ„ earth entred also into the heauens being mortal herein the world had his conuersatioÌ„ with immortal creatures he which walked vpon earth liueth now like a spirit with the angels in heauen this is he y â— gaue his spirit to rest duble vpon his disciple Elisseus this is he though he continue a man yet waxeth he not old this is he that is reserued for a captaine of war against Antichrist this is he that will withstand him and rebuke his pride falshood this is he that in the end of the world wil turne al men from his lying deceit vnto God this is he y t receaued the gift of God to be the forerunner of the second glorious comming of the Lord. although his seruice was among the basest sort yet is he now in company with the angels he was a Thesbit of Arrhabia of the tribe of Aaron his dwelling was in Galaad for Thesbis was an habitation dedicated vnto priests afore his mother was deliuered of him his father saw in a vision the angels saluting of him all in white wrapping him with flames of fire as it were swathing bandes and nourishing him with fire as it had bene vsuall foode or pappe To Ierusalem he went and tolde his vision aunswer was made he should not feare his dreame at all for it would come to passe that â–ª the childe his wife was great of should dwell in great light that what so euer he sayd should be of great force and that he should iudge Israel with sword and fire Zacharie the sonne of Iehoida ZAcharie the sonne of Iehoida Prophecied in the time of Ioas king of Iuda when the tribe of Iuda serued groues and Idolles the wrathe of God came vpon them for their trespasses He sent Prophets vnto them to bring them againe vnto the Lord but they would not heare The spirite of God came vpon Zacharia the sonne of Iehoida the Priest and he sayde vnto them Thus sayeth God why transgresse ye the commaundemeÌ„ts of the Lord that ye can not prosper because ye haue forsaken the Lord he hath also forsaken you and they conspired against him and stoned him with stones at the commaundement of the king euen in the court of the house of the Lord. Elissaeus ELissaeus was of Abelbuel the lande of Rubim And because of him there came a straunge thing to passe What time he was borne in Gargalis the golden cowe in Selom bellowed so lowd y â— she was heard at IerusaleÌ„ Herevpon a certen Prophet said there is borne in Ierusalem a prophet which shall ouerthrow their carued Images molten Idols He died and was buried in Samaria Osee OSee the Prophet spake by diuine inspiration of our Lord Christ in this sort In theyr aduersitie they shall early seeke me saying Come let vs turne againe vnto the Lorde for he hathe smitten vs and he shall heale vs he hath wounded vs and he shall binde vs vp againe After two dayes shall he quicken vs in the thirde day he shall raise vs vp and then shall we haue vnderstanding c. It was by occasion of this Prophecie that S. Paule sayd to the Corinthians I haue deliuered vnto you first of all that which receaued howe that Christ died for our sinnes agreeing to the scriptures and that he was buried and that he rose againe according vnto the Scriptures For this it is that the Prophet sayth here and the third day he shall raise vs vp there can no more be founde in any other place of the thirde day throughout the olde Testament Againe this Prophet wryteth that which may be applied vnto our Lord Christ my flesh is of theÌ„ â–ª Againe Ephraim compassed me about with lies and the house of Israel with deceite but Iude yet ruleth with God and is faithfull with the sainctes Because the Lord Christ is sayde to haue come of this tribe therefore sayeth he that this tribe of Iuda is faithfull with the sainctes Againe in the same Prophet I will redeme them from the power of the graue and deliuer them from death ô death where is thy victorie ô hell where is thy sting S. Paul reasoning of the resurrection alleaged this Prophecie This Osee was of Belemoth of the tribe of Isachar and was buried in peace in his owne countrey Abdias THe grace of God gaue vnto this Prophet power and knowledge to speake of the mysterie of Christ for thus he sayeth The day of the Lord is neere vpon all the Heathen This Prophecie seemeth as if it had bene spoken against the Scythians that is against Gog and Magog yet is it more certen and more properly applied to the Lord Christ a litle after he sayeth Vpon mount Sion there shal be deliueraunce This Abdias was of Sychem and the towne Bethacharam he was the disciple of Elias and hauing endured great vexation for his sake yet was he preserued He was the thirde of the fiftie sonnes of the prophets whom Elias pardoned He went vnto Ochoâ—â—as and afterwardes left his kings seruice and gaue him selfe to the gift of Prophecie He dyed and was buried with his fathers Micheas MIcheas was also endued from aboue that he Prophecied of the coming of our Lord Christ in this sorte And thou Bethlem Ephrata art not the lest among the thousandes of Iuda Out of thee shall he come forth vnto me which shal be the gouernour in Israel whose outgoing hathe ben from the beginning and from euerlasting This was the Prophecie which the high priests scribes of the Iewes brought forth when as after Herode had demaunded of them where Christ should be borne they said In Bethlehem Herevpon Herode sent the wise men into Bethlehem Againe sayth the Prophet He shall turne againe and be mercifull vnto vs he shall put downe our wickednesses cast all our sinnes into the bottom of the sea He wil perform to Iacob the truth and mercy to Abraham as he swore vnto our fathers in old time This Micheas was of Marathi â–ª of the tribe of Ephraim and after he had much ado with Achab Ioram his sonne threw him downe for to breake his necke because he had rebuked him for the sinnes of his fathers He was buried in his owne land in the common buriall in Ephraim Amos. AMos was the father of the prophet Esay God gaue him of his spirite to prophecie of Christes comming in this sort For beholde
I frame the thunder and create the winde reuealing my Christ among men Again In that day wil I raise vp the tabernacle of Dauid that is falne down and close vp the breaches therof and I will raise vp his ruines and I wil build it as in the dayes of old that they may seeke the Lord which are the remnant of men all the heathen vpon whom my name is called sayth the Lord which doth this Iames made mention of this Prophecie in the Acts of the Apostles This Amos was of Thecna Armasias king of Iuda persecuted him very oft chastized him many times at length the sonne of Amasias tooke him with a clubbe on the temples of the head and killed him while as yet he drew breath after his wound they brought him to his owne countrey and within two dayes after he died and was there also buried Esaias THis great Prophet Esay the sonne of Amos foresaw in a figure the mysterie of Christ when he sawe the Lord sitting vpon an high and glorious seate where sayeth he the Seraphines stoode about him whereof one hadde sixe wings and an other hadde sixe wings wherewith they couered their faces and cried one to the other in this maner Holy holy holy is the Lorde of hostes the whole earth is full of his glory Then was there one of the Seraphins sent which tooke of the altar an hotte cole with the tongs and touched his lips saying this taketh away thine vnrighteousnes He was so fully instructed by the vision he sawe and perswaded of the type and figure that he foreshewed the mysterie of Christ Againe he was so endued with grace from aboue that he prophecied of the mysterie of Christes passion in this sort He was ledde as a sheepe to be slaine yet was he as still as a Lambe before the sherer and opened not his mouth The Eunuche of Ethiopia reading this Prophecie requested Philip to expound it vnto him who immediatly declared that the Prophet had said this most truely of Christ our Lord. againe he saith He is suche a man as hath good experience of sorowes and infirmities And againe He did none euil neither was there guile found in his mouth yet the Lord will clense him of his wound and shewe light vnto him Againe Thus sayth the Lord Behold I lay in Sion for a foundation a stone euen a tried stone a precious corner stone a sure foundation and who so beleeueth on him shall not be confounded Againe The spirite of the Lord is vpon me therefore hath he anoynted me c. When the Lord readd this in the synagogue on the Sabaoth he sayd Verely I say vnto you this day is this scripture fulfilled in your eares This Esay was of Ierusalem He died at Ierusalem vnder king Manasses being sawed a sunder in two partes and was buried vnder the Oke nighe the well of Rogel hard by the place where the waters ranne which king Ezechias dammed vp It was by this Prophet that God wrought the monument and memoriall of the place called Siloam for when breath failed him before death came he called for a litle water to drinke which was immediatly sent vnto him out of this brooke therfore the place is called Siloam which is by interpretatioÌ„ as much to say as sent In y â— time of Ezechias before this lake or pond was made there came out a litle water at y â— prayer of Esay for the people were then in the plaine couÌ„treys of y â— Moabites who were aliens and left y â— citie perished through want of water for the enemies enquired where they might drinke the Citie being beset they besieged also the brooke Siloam which was drie vnto them there came forth water when the Iewes prayed together with Esay Therefore it runneth continewally after a secret sort vnto this day for to reueale this great myracle And because this was done by Esay the Iewes for memorial therof buried him with great care and honor nigh Siloam that by his holy prayers they might in like sort enioy the benefite of this water after his departure out of this world for he had an aunswere from aboue to doe as he did His sepulchre is nighe where the kings are buried behinde the buriall of the Iewes towardes the Southe Solomon builded the tumbe of Dauid vnto the East of mount Sinâ— hauing an entraunce to goe in from the way which cometh out of Gabaon out of the Citie about a twentie furlongs He made it so crooked and so awrie that it can hardly be perceaued so that many Priestes and in maner the whole nation of the Iewes coulde not vnto this day finde the way that goeth in King Solomon had laide vp there golde that came out of Aethiopia and spice And because Ezechias shewed and dishonored the bones of his fathers therefore God badde him assure him selfe it woulde come to passe that his seede should serue his ennemies and he made him baren and frutelesse from that day forth Ioel. GOd gaue of his spirite vnto the Prophet Ioel that he foreshewed the mysterie of Christ For he sayeth And it shall be in the last dayes sayth the Lorde Of my spirite I will poure out vpon all flesh your sonnes your daughters shall prophecie your yong nien shall see visions and your old men shall dreame dreames On my seruauntes on my handmaideÌ„s I vvill poure out of my spirit in those dayes and they shal prophecie I wil shew wonders in heauen aboue tokens in the earth beneath bloud fire and the vapour of smoke the sunne shal be turned into darknes and the Moone into bloud before that great notable day of the Lord come And it shall come to passe that whosoeuer shal cal vpon the name of the Lord shal be saued S. Peter rehearsed this Prophecie in the Acts of the Apostles that it was euen then fulfilled wheÌ„ as the holy Ghost came downe from heauen and rested vpon the Apostles on the day of Pentecost This Ioel was a neighbour vnto the citie Bethomeron in Rubim where he died was also buried in peace Ionas IOnas hath not barely in word but truely in deede foreshewed the mysterie of our sauiours resurrection For Christ sayth in the gospell Euen as Ionas was three dayes and three nightes in the bellie of the whale so shall the sonne of man be three dayes and three nights in the bowelles of the earth Euen as the whale cast vp Ionas vncorrupt so hathe the sepulchre restored the Lorde to the better life This Ionas was of Cariathmaus nigh Azotus a Citie lying on the sea coaste towardes the Gentiles After he came out of the whales bellie and taken his way to the Citie of Niniue he taried not in that lande but tooke his mother and soâ—orned in Assur a foraine soyle He thought with him selfe by this meanes I shall take away the infamie which I haue purchased vnto my selfe by prophecying falsely against
Christ our Lorde is taken in their nets of vvhom vve speake before vnder the shadovve of his vvinges vve shal be preserued aliue among the Heathen Dauid also being amazed because of his name expostulateth the matter thus VVhy sayth he haue the Gentiles raged and the people imagined vayne thinges The kinges of the earth stoode foorth and the princes assembled together against the Lorde and against his Christ To these he addeth in the parson of Christ saying The Lorde sayde vnto me thou art my sonne this day haue I begotten thee Aske of me and I shall geue thee the Heathen for thine inheritaunce and the endes of the earthe for thy possession The name of Christ therefore among the Hebrewes hath not onely honored those that were adorned with the high priesthood anointed with figuratiue oyle prepared for that purpose but also princes whom the Prophets by the precept of God haue anoynted and made figuratiue Christs because they figuratiuely resembled the deuine worde of God and the regall and princely power of the onely and true Christ gouerning all thinges And moreouer we haue learned certaine of the Prophets typicalye by their anoynting to haue bene termed Christs Al they had a relation vnto the true Christ the deuine and heauenly worde the onely highpriest of all the king of all creatures and the chiefe Prophet of the father ouer all other Prophets the proofe hereof is playne for none euer of all them that typicaly were anoynted were they Princes or Priests or Prophets haue purchased vnto them selues suche deuine power and vertue as our sauiour and Lorde Iesus Christ sole and singuler hath shewed None of all them howe famous so euer they were found among their owne throughout many ages by reason of their dignitie and honor haue bestowed this benefit vpon their subiects that by their imaginatiue appellation of Christ they should by name be consecrated Christians in deede Neyther hath the honor of adoration bene exhibited by the posteritie vnto any of them neither after their death hath there bene any such affection that for their sake any prepared them selues to dye for the maintenance of their honor neither hath there bene any tumult among the Gentils throughout the worlde for any of them the power of the shadow was not of such efficacy in them as the presence of the verity by our sauiour declared which resembled nether the forme or figure of any nether linealy descended according vnto the fleshe from the Priests neither was exalted by the might of men vnto his kingdome neither prophecied after the maner of the auncient Prophets neither obtayned any preeminence or prerogatiue amonge the Iewes yet for all this Christ being by the diuine spirite adorned with all these dignities though not in types yet in trueth it selfe and enioyinge all the gyftes of those men whereof mention is made he hath bene more published and preached and hath powred vpon vs the perfect ornature of his moste reuerent and holy name not turning henceforthe vnto types and shadowes such as serue him but vnto the naked trueth the heauenly life and vndoubted doctrine of verity his anoynting was not corporall but spirituall by participation of the vnbegotten dyetie of the father the whiche thinge Esai declareth when as in the person of Christ he breaketh out into these wordes The spirite of the Lorde vpon me vvherefore he anoynted me to preache glad tydinges vnto the poore he sent me to cure the contrite in hearte to preache deliuerance vnto the captiues and sight vnto the blinde Not Esay alone but Dauid also touching the person of Christ lifteth vp his voyce and sayeth Thy throne ô God lasteth for aye the scepter of thy kingdome is a right scepter thou hast loued righteousnes and hated iniquitie vvherefore God euen thy God hath anointed thee vvith the oyle of gladnesse aboue thy felovves of the which the first verse termeth Christ God the seconde honoreth him with regall scepter thence consequently passing vnto the rest he sheweth Christ to be anoynted not with oyle of corporal substance but of deuine that is of gladnes whereby he signifieth his prerogatiue and surpassing excellencie and difference seuering him from them which with corporall and typicall oyle haue bene anoynted And in an other place Dauid declaring his dignitie sayeth The Lorde sayde vnto my Lorde sit thou on my right hand vntil I make thine enemies thy footestole And out of my vvombe before the day starre haue I begotten thee The Lorde svvare neither vvil it repent him thou art a Priest for euer after the order of Melchisedech This Melchisedech in the sacred Scriptures is sayde to be the Priest of the most highe God so consecrated and ordayned neither by any oyle prepared of man for that purpose neither by succession of kindred attayning vnto the priesthoode as the maner was among the Hebrewes Wherfore our Sauiour according vnto that order and not others which receaued signes shadowes is published by performance of the othe Christ and Priest So that the history deliuereth him vnto vs nether corporally anoynted among the Iewes nether borne of the priestly tribe but of God him self before the day starr that is being in essence before the constitution of all worldly creatures immortall possessinge a priesthoode that neuer perisheth by reason of age but lasteth worlde without ende Yet this is a greate and an apparent argument of his incorporeall and deuine power that alone of all men that euer were and now are among all the wightes in the worlde Christ is preached confessed testified and euery where among the Grecians and Barbarians mentioned by this name and hitherto among all his adherentes honored as King had in admiration aboue a Prophet glorified as the true and the onely high Priest of God surpassing all creatures as the worde of God consisting in essence before all worldes receauing honor and worship of the father honored as God him selfe and which of all other is most to be marueled at that we which are dedicated vnto him honour him not with tongue onely garrulous talke of whispering wordes but with the whole affection of the minde so that willingly we preferre before our liues the testimony of his trueth CAP. v. That the Christian religion is neither newe neither straunge I suppose these thinges to haue bene necessaryly placed by me in the beginning of this history lest that any surmise our Sauiour and Lorde Iesus Christ to be a newe vpstarte by reason of the time of his being in the fleshe Nowe agayne leste that any so deeme his doctrine as newe founde and straung deliuered by such a one so thought of and nothing differing from other in 〈◊〉 doctrines let vs then in fewe wordes entreat and reason of this the which we may take for vndoubted For when as the comming of our Sauiour Christ was now freshe in the mindes of all men and that a newe nation neither smale nether weake neither such as
Sauiour shevving himselfe in Ierusalem sendeth greetinge I haue hearde of thee and thy cures vvhich thou hast done vvithout medicens and herbes for as the reporte goeth thou makest the blinde to see the lame to goe the leapers thou clensest foule spirites and deuils thou castest out the long diseased thou restorest to health and raysest the dead to life VVhen that I hearde these thinges of thee I imagined vvith myselfe one of these tvvo thinges either that thou art God come from heauen and doest these things or the Sonne of God that bringest such thinges to passe VVherfore by these my letters I beseeche thee to take the paynes as to come vnto me and that thou vvilt cure this my greuous maladye vvhervvith I am sore vexed I haue hearde moreouer that the Ievves murmur agaynst thee and goe about to mischiefe thee I haue here a litle city and an honest vvhich vvill suffice vs both These thinges he wrote after this maner being a litle lightened from aboue I thinke it also not amisse to heare the letters of Iesu sent backe to Agbarus by the same bearet The epistle of our Sauiour vnto Agbarus though briefe yet pithy AGbarus blessed art thou because thou hast beleued in me vvhen thou savvest me not â–ª for it is vvritten of me that they vvhith see me shall not beleue in me that they vvhith see me not may beleue and be saued concerning that thou vvrotest vnto me that I should come vnto thee I let thee vnderstande that al thinges toutching my message are here to be fulfilled and after the fulfilling thereof I am to returne agayne vnto him that sent me â–ª but after my assumption I vvill sende one of my disciples vnto thee vvhich shal cure thy maladye restore life to thee and them that be vvith thee Vnto these epistles there were also these things added in the Syrian tongue VVhen Iesus vvas taken vp Iudas vvhich also is called Thomas sent vnto him Thaddaeus the Apostle one of the seuenty vvho vvhen he came remayned vvith one Tobias the sonne of Tobias vvhen that fame vvas spred of him that he vvas made manifest by the miracles vvhich he vvrought it vvas signified vnto Agbarus said the Apostle of Iesu is come of vvhom he vvrote vnto thee Thaddaeus by that time began through the povver of God to cure euery sore sicknesse so that al men greatly marueled Agbarus hearing of vveighty vvonderful vvorkes vvhich he vvrought that he cured in the name povver of Iesu forth vvith suspected the same to be he of vvhom Iesus had vvritteÌ„ saying After my ascentioÌ„ I vvil send one of my disciples vnto thee vvhich shal cure thy malady And vvheÌ„ he had called vnto him Tobias vvhere Thaddaeus hoasted he said vnto him I heare say that a certain mighty maÌ„ came from IerusaleÌ„ vvhich lodged vvith thee cureth many in the name of Iesu vvho made ansvver said ye Lord there came a certaine straunger hoasted at my house vvhich hath done vvonderfull things to vvhome the King said bring him vnto me Tobias returning vnto Thaddaeus said vnto him Agbarus the gouernour sent for me coÌ„maunded that I should bringe thee vnto him that thou mayst cure his disease Thaddaeus aunsvvered I goe for it is for his sake that I am sent thus mightely to vvorke Tobias stirring betimes the next day â–ª tooke vvith him Thaddaeus came to Agbarus as he came euen at his entraÌ„ce there appeared vnto Agbarus in the presence of his chief men a great spectacle in the countenance of Thaddaeus the Apostle at vvhich sight Agbarus did reuerence vnto Thaddaeus so that aâ— they vvhich vvere present marueled they savv not the sight saue Agbarus alone vvhich questioned vvith Thaddaeus said art thou of trueth a disciple of Iesus the sonne of God vvhich made me this promis◠〈…〉 â—â—il sende vnto thee one of my disciples vvhich shal cure thy disease shevv life vnto thee all thine to vvhome Thaddaeus made aunsvver because thou hast greatly beleued in the Lord Iesu vvhich sent me therfore am I sent vnto thee but in case that thou beleue in him as yet â–ª thy harty petitions according vnto thy fayth thou shalt obtayne to vvhome Agbarus I haue continevved so beleeuing in him sayth he that I could haue founde in my harte mightely to destroy the Ievves vvhich crucified him vvere not the Romaine empire a let vnto my purpose Thaddaeus sayd agayne Our Lord God Iesus Christ fulfilled the vvil of his father vvhich being finished he is asceÌ„ded vnto him Agbarus ansvvered I haue beleued in him in his father to vvhom Thaddaeus therefore sayth he in the name of the selfsame Lord Iesu I lay my hand vpon thee â–ª vvhich vvheÌ„ he had done he vvas fortvvith cured of his malady deliuered of the paine that pressed him sore Agbarus marueled at this that euen as it vvas reported vnto him of Iesu so in trueth by his disciple and Apostle Thaddaeus vvithout Poticarye stuffe and vertue of herbes he vvas cured And not onely he but also Abdus the sonne of Abdus grieued vvith the govvte and falling at the feete of Thaddaeus recouered his former health by his laying on of his hands â–ª he cured also many others of his felovv citizens vvorking maruelous miraculous things preaching the vvord of God To vvhom Agbarus said againe Thou Thaddaeus through the povver of God doest these thinges vve haue thee in admiration I pray thee moreouer that thou expouÌ„d vnto me the coÌ„ming of Iesu hovv he vvas made man his might by vvhat povver he brought such things as vve hearde to passe To vvhoÌ„ Thaddaeus at this seasoÌ„ saith he I vvilbe silent though I am set to preach this vvord but to morovv call together to my sermon al the people felovv citizens the vvil I shevv vnto theÌ„ the vvord of God sovv the vvord of life teach the maner of his comming hovv he vvas made maÌ„ of his message to vvhat end he came being sent from the father moreouer of his miracles misteries vttered in this vvorlde povver in bringing thinges to passe besides this his nevve preaching hovv base selender humble he seemed in outvvard appearance hovv he huÌ„bled him selfe died abated his diuinity vvhat great things he suffred of the Ievves hovv he vvas crucified desceÌ„ded into hel rent that hedge midâ—â—all â—â—uâ—â—seuered before raised the dead that of long time had slepe hovv that he 〈…〉 dâ—â—â—eÌ„ded â–ª bâ—t asceÌ„ded vnto the father accoÌ„panied vvith many â–ª hovv that he sâ—â—â—â—hin glory 〈…〉 right hand of God the father in heaueÌ„ last of al hovv he shal â—â—e again vvâ—â— glory pâ—â—â—eâ—â—â—â—udg both the quick dead â–ª vvhen the morning vvas come Agbarus coÌ„mauÌ„ded his citizeÌ„s to be gathered together to heare the sermon of Thaddaeus vvhich being ended he charged that golde coyned and vncoyned shoulde be
after there were other two committed to take their lots among them wherof one by name Agapius had before that time yelded an accompt of his faith by suffring of many bitter and greeuous torments the other by name Dionysius who carefully prouided for the corporall reliefe of the Martyrs All these in number eyght were in one day beheaded in the citie of Caesarea the foure and twentieth daye of the moneth Dystros that is the ninth of the Calendes of Aprill About that tyme two of the Emperours whereof the firste enioyed the prerogatiue of honor the seconde was next which gouerned the Empire embraced a priuate trade of lyuinge after the vulgare sort of men and the state of the publicke weale immediatly beganne to decaye In a while after the Romaine Empire was deuided the Emperours amonge them selues one againste an other fought great and greuous battailes neither was that tumult and sedition ceassed before that firste of all peace was restored and established throughout all the parts of the worlde which were subiect to the Romaine Empire for when as peace once appeared againe much like sonne beames shining after a mistie and darke night the publicke state of the Romaine empire was a gaine established the bonde of amitie linked againe mutuall amitie and concord retained of olde was againe recouered But of these things we will entreate hereafter more at large when more fitt oportunitie shall serue now let vs proceede vnto that which followeth CAP. XXII Of Apphianus the Martyr MAximinus Caesar who by maine force intruded him selfe into the Empire laynge wyde open vnto the whole worlde manifest proofes of his deadly hatred and impietie towards God as it were naturally growing in his fleshe and graffed in his bones persecuted vs more vehemently and more generally then the other his superior emperours wherfore when as trouble tumult no small confusion hanged ouer our heads some were here there scattered endeuoring by all meanes possible to auoide y t perill ensuing that a greuous coÌ„motion had now ouerrunne the contrie no toÌ„gue can worthely declare no speache sufficiently expresse the deuine loue liberty of faith wherewith Apphianus y â— blessed martyr of God yelded an accoÌ„pt of his profession Who shewed vnto y â— citizens of Caesarea asseÌ„bled at their spectacle or sacrifice in y â— porche of the teÌ„ple a liuely signe or tokeÌ„ of the singular zeale he bare godwards when he was not at that time no not xx yeare old he coÌ„tinewed a long time at Berytos in Phaenicia applying his minde to the study of prophane literature for he came of such parents as flowed in worldly wealth It is in maner incredible how he ouercame all youthly affectioÌ„s drowned all his wild otes in so vicious so corrupt a citie how y t neither by reason of his youthly floure lately florishing in his greene body neither by reason of his coÌ„panie and acquaintance with youthly mates he sucked the iuyce neither swallowed the sopps of lewde and wanton conuersation but embracing temperancie led a reuerent life peculier to christian religion in modesty sobrietie godlines If in case we be coÌ„strained to mention his contrey and to honor the same for bringing forth so valiant a champioÌ„ to wrastle in the caÌ„pe of this world vnder the baÌ„ner of Christ truely we will performe the same neither without good consideration for who so euer knoweth Pagas no obscure citie of Lycia it was there that this yong man was borne he after his returne from schoole and the study of prophane literature applied at Berytos not pleased with the conuersation of his father who then gouerned that whole contrey neither with the conuersation of his kinsfolks with whome he liued because they framed not their liues after the rule of piety being pricked with the instinct motion of the spirite of God inflamed with a certaine naturall nay rather celestiall true loue of sincere wisdome cast in his mind to consider of weyghtyer matters then this fayned counterfeite glory of the world beares vs in hande laying aside therfore all the sweete baites of fleshly pleasure he forsooke fled away priuely from his friends and families not weying at all the want of necessary prouision but casting his whole care confidence vpâ—â— God was ledd no doubt by the deuine spirite as it were by a stryng into the city of Caesarea where the crowne of martyrdome beynge the reward of godlines was prepared for him for whilest that he liued among vs he profited in holy scripture during that short terme of his life more then any man coulde thinke and practised such discipline as tended to godly life preparing a perfect way to dye well But toutching the ende he made who is it that beholdinge the same with single eye wyll not be astonyed and howe so euer againe he be disposed which only with fame and hearesay attaineth vnto the knowledge of his setled mind his noble courage his immouable constancie and aboue all his faithfull trust endeuour wherby the tokens of vnfained godlines and feruent spirite appeared which passed all the reach of mans reasons how can he chuse but woÌ„der therat for when as in y â— third yeare of our persecution vnder the raigne of Maximinus the seconde whurlyburlie was raysed against vs and the tyrants letters then first of all were brought to Vrbanus charging all the people of what degree or callinge so euer that they shoulde sacrifice vnto their gods the magistrats also throughout euery cytie busily applying them selues to the same and that the beadells throughout all the cytie of Caesarea shoulde by vertue of the Presidents edict summone the fathers the mothers and their children to appeare at the Idols temple and that the Tribunes shoulde likewise out of a scroule call euery one by his name by reason whereof there was no where but heauynesse sobbinge and sighinge the aforesayde Apphianus letting not one to vnderstande of his purpose vnknowinge vnto vs which accompanyed with him in one house vnknowinge vnto the whole bande of the captayne came cherefully vnto Vrbanus the President as he was a sacrificinge and boldly without any feare at all tooke holde in his ryght hande and stayed him forthwith from doynge sacrifice exhortinge him also both wisely and grauely with a certayne godly protestation and cheerefulnesse of minde thenceforth to ceasse and be no more seduced sayinge moreouer there was no reason that he shoulde despise the one the onely true God and offer sacrifice to idols and to deuells Such an enterprise the yonge man tooke in hande beynge prouoked thereunto as it seemeth vnto vs by the deuine power of God sounding in the eares of all mortall men by this his fact that the Christians which ryghtly do chalenge that name are farre from falling away from the seruice due vnto God the author of all goodnesse so that they not onely suffer and variantly endure threates and plagues
inueÌ„ted such things to deface the true and catholicke faith When they had ended these lowde speaches the Councell brake vp The Emperour vnderstaÌ„ding of this coÌ„mauÌ„ded them forthwith to exile banishmeÌ„t determineth w t him selfe to summone a generall couÌ„cell to y â— end after citing of all the easterne bishops into the west contries he might if it were possible bring them all to embrace vnitie and concorde But after better aduisement taken with him selfe he sawe it was a very hard matter to compasse by reason of the farre contries and longe iourney and therefore he commaunded the Councell shoulde be deuided into two partes the bishops then present to assemble at Ariminum a citie of Italie the bishops of the East to meete at Nicomedia a ritie in Bithynia But his purpose tooke no prosperous successe for nere nother of y â— Councells agreed â–ª within them selues both was deuided into sundry factions For neither could the bishops which mett at AriminuÌ„ in Italy agree amonge them selues neyther the bishops of the East among them selues for they raysed a newe schisme at Seleucia a citie of Isauria but howe all this came to passe I will hereafter rehearse in processe of our discourse if that first I say somewhat of Eudoxius In the very same time Leontius â–ª who preferred Actius the hereticke to the degree of Deaconship hauing departed this lyfe Eudoxius bishop of Germanicia a citie of Syria then beyng at Rome thought it high time for him to returne into the East he dealeth doubly with the Emperour forlicence to depart with speede alleadginge for him selfe that the citie of Germanicia stoode in greate neede of his helpe and ghostly counsell The Emperour litle thinkinge what fetches he had in his heade gaue him his pasport He through the sute and furtherance of the Emperours chamberlaynes left his owne citie and crept through wyle and subtletie into the byshopricke of Antioche he endeuoureth to restore Actius agayne into the church and goeth about to summone a Councell of byshops and to make him Deacon agayne But his lewde dryft was longe in brynginge about because the hatred owed vnto Actius was of more force to repell him then the hartie good wyll and furtherance Eudoxius vsed to restore him but of this we neede no more wordes Of them which assembled at Ariminum the Easterne byshops not mentioninge the businesse aboute Athanasius signified that the cause of their comminge was to discourse of other matters Vrsacius and Valens who at the firste were Arians and afterwards exhibited a recantation vnto the byshop of Rome subscribing as I sayd before vnto the clause of One substance stoode them in great stead for these two continewally cleaued vnto the stronger and the surer side There came also to take their part Germanius Auxentius Demophilus Caius In the assembly of bishops then present when diuers men would haue diuers things enacted Vrsacius Vales affirmed y â— all formes of faith layd downe in times past were thenceforth to be caÌ„celled that y â— new forme of faith published a litle before at y â— councell of SirmiuÌ„ was to be coÌ„firmed When they had so sayd they gaue forth a shete of paper which they had in their haÌ„ds to be read The second creede written before at Sirmium suppressed there as I sayd before read also at AriminuÌ„ translated out of the Latine into y â— Greeke toÌ„gue was layd downe in these words This Catholick faith was published at SirmiuÌ„ in the presence of Costantius our liege lord Flauius Eusebius Hypatius renowmed consuls the eleuenth Kalends of Iune VVe beleue in one onely true God the father almightie creator and maker of all things in one onely begotten sonne of God who was before all worlds before all beginninges before all tymes that may be imagined and begotten of God the father vvithout any passion before all comprehensible knowledge by vvhome both the vvorld and all things were made one only begotten begotten of the father alone God of God like vnto the father which begatt him according vnto the scriptures vvhose generation no man hath knovven saue the father vvhich begatt him him vve knovve his onely begotten sonne to haue come dovvne from heauen at the fathers becke to banishe and vvype avvay synne to haue bene borne of the Virgine Marie to haue bene conuersant vvith the disciples to haue fulfilled according vnto his fathers will all his message to haue bene crucified to haue suffred died to haue descended into hell and there to haue disposed all things at whose sight the porters of hell gates trembled to haue risen againe the third day againe to haue accoÌ„panied with his disciples after 40. dates were expired to haue ascended into heauen where he sitteth at the right hand of the father and shall come againe at the last day with the glory of his father to reward euery one according vnto his workes And we beleue in the holy ghost whome the onely begotten sonne of God Iesus Christ him selfe promised to send mankind the coÌ„forter as it is written I go vnto my father I will pray my father to send you an other comforter the spirite of trueth he shall take of myne and shall teache leade you in all things The word Substance being simply layd downe of the fathers vnknowen of the ignoraÌ„t people geuing vnto many great cause of offence insomuch it is not founde in holie scripture vve haue thought good to abandone it and henceforth speakinge of God to make no mention of the vvorde Substance because the sacred scriptures haue not once remembred the substance of the Sonne or of the holie ghost VVe say that the sonne is like the father in all things that because the word of God hath affirmed taught it vs. WheÌ„ these things were read such as were not pleased with the circumstances and contents therof rose vp and sayde We came not hither as though we wanted faith and beleese for we retayne that faith which we learned from the beginning but we are come to withstand nouelties if ought be practised preiudiciall vnto y â— same If those thiÌ„gs which you haue now read neither sauor neither rend to y â— establishing of noueltie accurse renounce the heresie of Arius in such wise as the old auncient canon of the church hath banished all hereticall blasphemous doctrine It is apparent vnto the whole world what tumults troubles the blaspemous opinioÌ„ of Arius hath raysed euen vnto this day in the church of God This offer was not accepted of Vrsacius Valens Germanius Auxentius Demophilus Caius thervpon the bond of vnitie retained in the church of God was broken asunder For these men cleaued vnto such things as the councell of AriminuÌ„ had decreed y â— other confirmed the canons of the Nicene Councell derided y â— contents of the creede y â— was read in their presence but specially Athanasius so y â—
of their owne but in so much they haue written and annexed something of their owne braine it is requisite that we rehearse it againe They wrote as followeth VVe beleue in one God the father almighty of whome are all things in the only begotten sonne of God begotten of the father before all worldes before all begininge by whome all thinges were made both visible inuisible the one only begottē begottē of the father alone God of God like vnto the father which begate him according vnto the Scriptures whose generatiō as holy Scripture doth witnesse no man knoweth but the father alone which begat him This only begottē sonne of God vve knovve to haue bene sent frō the father to haue come dovvne from heauē as it is vvritten to haue bene conuersant vvith his disciples after the accōplishing of his message according vnto the vvill of his father to haue bene crucified dead buried to haue descended into hell at vvhose presence the infernall povver trembled to haue risen againe the third day from the dead againe to haue accōpanied his disciples after forty dayes vvere expired to haue bene taken vp into heauē vvhere he sittteth at the right hande of the father shall come at the generall resurrectiō vvith the glorie of the father to reward euery one according vnto his vvorks and vve beleue in the holy ghost vvhom the only begottē sonne of God himselfe our Lord God promised to send mankind a comforter as it is vvrytten the spirit of trueth whome also he sent after his assumptiō into heauē The clause of substāce being of diuers simply layd downe because the ignorant people vnderstood it not gaue greate occasion of offence It semed good therefore in as much as there was no mentiō thereof in holy scripture quite to take it away henceforth not to reason thereof because the word of God hathe no where remembred the substāce of the father of the sonne For the substance or subsistēcie of the father of the sonne of the holy ghost may not be once named or reasoned of we therefore as we are taught by holy scripture doe affirme that the sonne is like the father All heresies whatsoeuer either heretofore condemned or lately sprong vp if they be found contrary to this faith let them be held for accursed These things as you see were then decreed at Cōstantinople Nowe hauing at length runne ouer the confuse multitude of Creeds formes of faith let vs once againe briefely repeate the number of them After the Creede that was laid downe by the Nicene councell the Bishops framed two others at Antioch when they assembled to the dedication of the church the third was made in Fraunce of the bishops which were with Narcissus exhibited vnto the Emperoure Constantine the fourth was sent by Eudoxius vnto the Bishops throughout Italie Three were published in wryting at Sirmium where of one being gloriously intitled with the names of Consulls was red at Ariminum The eight was set forth at Seleucia procured to be red by the complices of Acacius The ninth was geuen abroade with additions at Constantinople there was thereunto annexed that thenceforth there should be no mention made of the substance of subsistencie of God Whereunto Vlphilas Bishop of y ◠Gotthes then first of all subscribed For vnto that time he embraced the faith established by the councell of Nice and was an earnest follower of Theophilus steps Bishop of the Gotthes who had bene at the Nicene councell subscribed vnto the Creed But of these things thus much CAP. XXXIII Howe that after Macedonius was deposed Eudoxius was made Bishop of Constantinople and of Eustathius Bishop of Sebastia ACacius Eudoxius together with their faction made foule tumults greate sturre at Constantinople fully purposing to remoue frō their bishopricks some of the contrary side And here also we may not passe ouer with silence howe that both parts inuēted causes of depriuatiō not for piety religion sake but of priuat malice quarellous spite for though they varied in the faith yet in deposing one an other they charged not ech other with their beleefe but such as were of Acacius side tooke the Emperours displeasure who purposed among diuers other to reuenge him of Macedonius as a fit occasion first they depose Macedonius frō his bishoprick partly for that he had bene the cause of great slaughter partly also because he admitted into the communion a certaine deacon that was taken in adultery They remoued Eleusius Bishop of Cyzicū for baptizing one Heraclius a sacrificing priest of Hercules at Tyrus who was knowē to be a great coniurer preferring him to the order of deaconship they depriued Basilius otherwise called Basilas who was made Bishop of Ancyra in Marcellus rowme for that he cruelly tormented imprisoned a certaine man for because he forged sclaundres discredited diuers persons and lastly for molesting the quiet estate of the churches in Aphricke by his epistles they suspended Dracontius for leauing Gallacia remouing to Pergamus they displaced moreouer Neonas Bishop of Seleucia where y ◠coūcel was held Sophronius bishop of Pompeiopolis in Paphlagonia Elpidius bishop of Satalum in Macedonia Cyrillus Bishop of serusalē many mo for sundry other causes Neither had Eustathius Bishop of Sebastia in Armenia licence permitted him for to purge himselfe because that a little before he had bene deposed by Eulauius his owne naturall father who was Bishop of Caesarea in Cappadocia for apparelling himselfe in such weede as was not decent for the dignity order of priesthood In this Eustathius rowme Meletuis of whome I mind hereafter to speake was made Bishop Moreouer Eustathius was afterwards condemned by the councell held at Gangra that was summoned for the hearing of his matters because that after his former deposition in the councell of Caesarea he had attempted many things cōtrary to the canons customes of the church He forbad mariadge set forth precepts of abstuēce He parted asunder diuers that were coupled together in wedlock perswaded suche as refrained the churches publick assembly to raise conuenticles brotherhood in their priuat houses He tooke seruāts frō their maisters vnder colour of religion He himselfe vsed the Philosophers habite constrained his followers to vse a straunge kind of Atyre He caused the women to be shauen He forbad the accustomed prescribed fasting dayes commaunded abstinence on the sundays He abhorted y ◠prayers that were made in maried mēs houses He detested the offring and the communion of the maried priest who when he was a lay man had lawefully coupled himselfe in the bonde of wedlocke This Eustathius when he had taught and set abroch these and many other such lewd precepts was as I said before deposed by y ◠councell held at Gangra in Paphlagonia and his doctrine accursed But these things were done a good while after When that
day night to pray for the prosperous state of your empire the coÌ„tinuaÌ„ce of your raigne After these things y â— acts of y â— secoÌ„d couÌ„cel of Ephesus were openly read at y â— request both of Dioscorus Eusebius y â— subtle disputation exquisit discourse therof both written of many others also laid down among y â— acts of y â— councel of ChalcedoÌ„ if I should here pen for y â— reader who peradueÌ„ture wil be desirous to vnderstaÌ„d y â— finall end of al their doings without doubt I should seeme to post him ouer with delayes I will therefore referre it to the ende of this booke where as many as will haue all things after their common saying at their fingers endes may both reade all and carefully committ the whole to memorie But nowe let vs proceede on in the things which we haue chiefely purposed to handle that is to saye howe Dioscorus bewrayed him selfe partly by reiecting the Epistle of Leo byshopp of old Rome and partly also by deposing Flauianus byshop of newe Rome all which he did in one day and craftely deuised that the byshops whiche assembled together should subscribe vnto a blancke where afterwards he caused the depriuation of Flauianus to be written when these thinges were done the senators decreed as followeth The next day after when the councell aduised them selues somewhat better we doe perceiue that they reasoned more exquisitly of the true and catholicke fayth VVherefore seeinge that Flauianus the byshopp of worthie memory and Eusebius the most reuerende byshopp of Dorilaeum were founde not to haue erred in the fayth after we had searched the actes and decrees of the councell and also by the report of suche as were chiefe in the councell and therefore vniustly to haue beene deposed for they confessed them selues sowly deceaued and wrongfully to haue depriued Flauianus and Eusebius It seemeth good vnto vs and no doubt God approueth the same that Dioscorus the most reuerend byshop of Alexandria if it so please our Lorde the Emperour Iuuenalis the most reuerend byshop of Ierusalem Thalassius the most reuerend byshop of Caesarea in Cappodocia Eusebius the most reuerende byshop of Armenia Eustathius the most reuerend byshop of Berytus Basilius the most reuerende byshop of Seleucia in Isauria who were then of autority and chief of the councell should be punished alike deposed of their byshopricks by the censure iudgemeÌ„t of the councell as the canons of the church doe require be at the emperours pleasure Immediatly there were other bils exhibited against Dioscorus both of the crimes he committed and the money he had receaued but when Dioscorus being called y â— second the third time of y â— councel sent fained excuses for him self came not y â— Legats of Leo byshop of old Rome stood vp in y â— councel said as followeth The hainoê° offeÌ„ces which Dioscorus late byshop of the noble city of Alexandria coÌ„mitted against the canons of the councells the ecclesiastical discipline are throughly knoweÌ„ of vs al partly by sifting out such things as were heard in the former session and partly also by examining such things as we decided this day And that we may omit many other things this man of his owne autority coÌ„trary to the canon of the church receaued Eutyches into the coÌ„munion an heretick of the same opinion with him one that was iustly deposed by his owne proper byshop to wit the most holy father and our byshop Flauianus this he did before he shewed his face in the councel which he held with the most holy byshops at Ephesus but the Apostolicke seae pardoned the byshops because they were constrained against their wills to doe that whiche they did who yeelded them selues vnto this present houre both to Leo the most holy byshop to the whole sacred general assembly of byshops therefore as men of one opinion with him he receaued theÌ„ into the coÌ„munion As for this Dioscorus he cesseth not as yet to glory of the things for the which he ought to mourne lament lie groueling vpon the ground in sackcloth ashes not onely this but also he fâ—rbad the reading of holy Pope Leo his epistle written vnto Flauianus of godly memory yea being oft intreated of the Legats naye when he him selfe had promised with an othe he woulde procure it to be read the default in not reading of which epistle hath bene both an offence hindrance vnto the holy churches vnder heauen Although he was priuey to such lewde practises yet haue we asseÌ„bled together to th end we might deale somewhat fauourably both vvith him for all his former leudnes and also in like sort with the other godly byshops which were not of equall autority with him in iudgment but seing that his later misdemenure exceeded his former impiety for he sticked not to excoÌ„municate Leo the most holy and most religious archebyshop of Rome moreouer wheÌ„ shameful bills were exhibited against him he him self being cited once twise the thirde time as the canon of the church hath coÌ„maunded by the godly byshops to appeare before the councel yet would be not come for his owne coÌ„science accused him but entertained coÌ„trary vnto law such as were iustly deposed by diuers councells set at naught sundry coÌ„stitutions of the church condemning as it were him selfe with his owne doings once againe seeinge these are found to be his later practises Leo the most holy archebyshop of great olde Rome by vs and this sacred assembly together with the most blessed Apostle S. Peter who is the rocke the grounde of the Catholicke Churche and the fundation of the true fayth bereaued him of all dignitie that belongeth to a byshop and depriued him of the priestly function â–ª wherefore let this holy councell geue the sentence of Dioscorus of whom we haue hitherto spoken according vnto the canons of the Church When these things were ratified by the councell and certen other things decided y â— byshops that were deposed with Dioscorus at y â— request of the councell the consent of y â— emperour were restored to their byshopricks againe when they had annexed certeÌ„ things vnto their former constitutious y â— conncell pronounced such a sentence as followeth Our Lord and sauiour Iesus Christe going about to confirme his disciples in the knowledge of the fayth saide vnto them my peace I geue you my peace I bequeath vnto you to th ende none should vary froÌ„ his neighbour in sacred religion but that all with one mouth minde should acknowledg the word of trueth Imediately after when they had read y â— creed established by the councell of Nice with y â— forme of faith agreed vpon by a hundred fiftye godly fathers assembled at Constantinople they procede on in these words that diuine holy creed containing the abundance of the grace spirit of god is sufficient both to bring men vnto
HVLDA a prophetesse the wife of Sallum dwelled in Ierusalem in the time of Iosias The king sent Helkia the priest with many others vnto her for to vnderstand what the will of the Lord was toutchinge their doings she aunswered in this sort Thus saith the Lord God of Israel tell ye the man that sent you vnto me Euen thus saith the Lorde beholde I will bringe euell vpon this place and vpon the inhabiters thereof euen all the curses that are written in the booke which they haue read before the king of Iuda because they haue forsaken me and haue offered vnto other gods to anger me with all manner workes of their hands therefore is my wrath set on fire against this place and shal not be queÌ„ched And as for the king of Iuda which sent you to enquire of the Lord so shall ye say vnto him thus saith the Lorde God of Israel concerning the words which thou hast heard because thine heart did melt and thou didst humble thy selfe before God wheÌ„ thou heardest his words against this place against the inhabiters humbledst thy self before me cariedst thy clothes didst weep before me I haue heard it also saith the lord behold I wil take thee to thy fathers thou shalt be put in thy graue in peace thine eies shall not see all the mischiefe that I will bringe vpon this place and vpon the inhabiters of the same Naum. GOd endued Naum with his spirit that he prophecied of the resurrection of our Lorde Christ Keepe thy festiuall dayes O Iuda pay thy vowes vnto the Lord for the wicked shal passe no more through thee the wicked is vtterly cut of he that rid thee out of trouble riseth vp breathing in thy face This Naum was of Elâ—esis ouer Bethabara and of the tribe of Symeon After Ionas he prophecied straungely of Niniue that they shoulde all be destroyed by sweete waters and fire vnder grounde whiche came so to passe for the meare or lake which compasseth the citie at a certen earthquake drowned and destroyed all and fire that came out of the desert consumed the vpper part of the citie This Naum died in peace and was buried in his owne land Abacuk THe spirit of God came vpon Abacuk that he prophecied of the resurrection of Christe his wordes are these Beholde ye despisers and wonder and perishe ye â–ª for I doe a worke in your dayes a worke whiche ye shall not belieue though a man declare it you S. Paule applyed this prophecy very well at Antioch in Pisidia to haue bene spoken of the resurrection of our Lord Iesus Christ This Abacuk was of the tribe of Simeon and the land Bithicuchar he foresaw the taking of Ierusalem before the captiuity and therefore lamented greatly And when Nabuchodonosor came vp against Ierusalem he fled into Ostracina and dwelled in y e land of the Ismaelites wheÌ„ as such captiues as were in Chaldaea returned againe such as were left in IerusaleÌ„ went downe to Aegypt he dwelled in his owne land And when on a certen time he ministred foode vnto y â— reapers of his land took poâ—tage â–ª he prophecied vnto his seruants saying â–ª I will go into a far country but I will returne quickly againe â—f ye see y t I tary to long geue you vnto y e reapers their meaâ— when he had bene in Babylon geuen y â— prophet Daniel his dinner immediatly he was by the reapers as they sate at meat neither made he them priuie to any thing y t was done he knew y â— the people would shortly returne out of Babylon â–ª two yeares before their returne he dyed was buryed in his owne land he prophecied also of the destruction of the temple that a nation should come out of the west destroy it then saith he the Cipres silke robe of the inner temple shal be set abrode the pinacles of the two pillours shal be taken away no man shall know where they shal be laide they shal be caried by an Angell into the desert where the Arke of couenant went at the first And about the end the Lord shal be knowen in them and he will lighten them that sit in darkenes and suffred persecution of the serpent as he did from the beginning Ezechiel THis Ezechiel prophecied in Babylon was endued with grace from aboue to prophecie of the mystery of Christ for he saith â–ª I will deliuer them out of all their trouble and iniquities and I will clense them and they shal be my people and I will be their God â–ª As formy se ruant â–ª Dauid he shal be a prince in the middest of them â–ª and there shal be one sheperde ouer them all for they will walke in my commaundements And againe These waters floweâ— out into the sea tovvards the east and runne dovvne into Arabia and come into the sea comming thither the vvater shal be wholsome yea it will come to passe that all which liue and moue where this riuer commeth shal be preserued This Ezechiel was of the countrey Sarira the line of priests â–ª he dyed in Chaldaea in the time of the captiuity after he had prophecied very muche vnto the inhabitants of Iudaea the Duke of the people of Israel slewe him at Babylon because he reproued him of Iâ—â—latrye and the people buried him in the fielde Maur in the sepulchre of Sem and Arphaxad the progenitors of Abraham that monument is a duble caue for Abraham built in Chebron a sepulchre vnto Sara after that fashion It is called duble because it is made of turninges and windinges standinge vpon the playne grounde yet hanginge in a certaine rocke He gaue the people a straunge token that they should note when y â— riuer Chobat dried vp then perswade theÌ„selues that the hook or sieth of destruction was at hand euen to the bounds of the earth againe when it ouerflowed the city of Ierusalem y â— their returne was at hand for the holy Prophet dwelled at that riuer and thither it was that many resorted vnto him It fell out that when there was a great multitude of people about him y â— Chaldaeans stood in great fears of y â— Hebrews lest they molested theÌ„ when they set vpon them for to slay theÌ„ the prophet caused the water of y e riuer to deuide itself to geue them passage to flie vnto the further banke that as many of the Chaldaeans as putsued after them y â— fled should be drowned The same prophet praied vnto God in the time of scarsity and dearth in so doing procured vnto the people great store of fish againe when many of them died he en reated the Lord for them that they were restored to life when the people was in maner destroyed he wrought such wonderfull miracles y â— he discouraged their enemies and that God smote them from aboue when the people saide vnto him we perishe
an Do. 351 coÌ„tinewed 17. yeres he was banished by Constantius the Arian emperour yet restored againe Socrat. li. 2. cap. 27. 29. Damasus in poÌ„tiâ— tom 1. concil Ierom. in chronic catalog eccl script in fortunatianoâ— Ant. chro part 2. tit 9. cap. 4. parag 5. do say that he yelded to the Arians subscribed vnto their here sie recouered his bishoprick again Antoninus sayth he exhorted others to coÌ„staÌ„cie but did not perseuere him selfe  Aëtius the mayster of Eunomius the hereticke was made deacoÌ„ by LeoÌ„tius the Arian b. of Antioch yet sayth Epiphanius by Georgius the Arian b. of Alexandria He was an Arian yet fell he from them because they receaued Arius into the communion after his fayned recantation He was counted a great logician and called anâ— A theiste for reuilingâ— the aunciente Fathers He was excommunicacated yet woulde hâ— seeme of his owne accord to leaue the church he taught that the substance of the father 〈…〉 the sonne were not like one the other Socrat. li â–ª 2. cap. 28. li. 3. cap. 8. Thâ— heretickes of this opinion were called Anâ—mâ—ioi Epiphan haeres 7 â–ª          Eunomius b. of Cyzâ— cum the scribe of Aâ—tius sayde that God hâ— no more knowledge tâ—… man He tearmed 〈…〉 the man of God and 〈…〉 baptized all that caâ—… to him in the name the vncreated god in 〈…〉 name of the sonne 〈◊〉 and in the name of the sanctifyinge spirite created of the created sonne Socrat. lib. 4. cap. 7. Theodor. lib. 2. cap. 29 Epiphan haeres 76. 355.  Didymus Alexandri nus a notable clerk was in his youthtime troubled with sore eyes became blind he left behind him many notable works Antony the monke came out of the desert into AlexaÌ„dria conforted him Socrat lib. 4. cap. 20. A councell helde at Antioche decreed that such as were present at seruice should communicate otherwise depart tom 1. concil A councell held at SirmiuÌ„ in the time of Constantius condeÌ„ned Photinus bishop of that seae which mayntayned the heresie of Sabellius and Paulus Samosatenus this councell was of Arians they scourged among them Osius b. of Corduba in Spayne made him subscribe vnto Arianisme Socrat. li. 2. cap. 24. 26. Hilarius Leontius an Arian succeeded Stephan he gelded him self to auoid the suspicion of a woman whose company he kept wherfore he was by Constantius made b. of Antioch Socrat. lib. 2. cap. 21. Felix was b. of Rome by the coÌ„mauÌ„demeÌ„t of CoÌ„staÌ„tius the procuremeÌ„t of the Arians one yeare while Liberius was in exile he was an Arian as Socrates writeth lib. 2. cap. 29. IeroÌ„ in chroÌ„ and Ruff. lib. 1. cap. 22. yet Antoninus sayeth he was a godly man  Photinus b. of SirmiuÌ„ maintayned the heresie of Sabellius P. Samosatenus that Christ was not God before Marie bare him He sayde the word was at the beginiÌ„g with the father but not the sonne Socrat. lib. 2. cap. 24. Epiphan haeres 71    A generall councell was suÌ„moned to meete at Mediolanum where the East and west churches brauled about Athanasius and dissolued the councell agreeinge vpon nothing CoÌ„staÌ„tius seeing the countreyes were farre asunder coÌ„maunded the East churches to meete at Nico media in Bithynia and the west at Ariminum in Italic Socrat. lib. 2. cap. 29. The councell of Ariminum coÌ„demned the Arians Socra lib. 2. cap. 29.  Eudoxius b. of Germanicia in Syria crepte through wiles into the bishoprike of Antioch after the desease of Leontius but the couÌ„cell of godly bishops held at Seleuciadeposed him afterwards he gotte to be bishoppe of Constantinople Socrat lib. 2. ca 29. 32. 33.   Aërius an Arian hereticke coÌ„demned saith Augustine the prayer for the dead which Epiphanius doth call the comemoration for the dead He abhorred the prescribed fastingdayes he sayd that a bishoppe was no better then a priest conteÌ„ning therein the canoÌ„ of the church August lib. de haeres Epiphan haeres 75. 363.   A councell of Arian b. mett at Nice in Thracia where in steede of Nice in Bithynia they bleared the eyes of the godly with the sounde of the Nicene Creede Socrat. lib. 2. cap. 29. A councell was helde at Seleucia in Isauria where the Arians were condemned Socrat. lib. 2. cap. 31. Cyrillus who was aboue deposed recouered his bishop rick againe Socrat. lib. 2. cap. 35.    Lucifer b. of Sardinia fell from the church vpon a stomack he beleued saith Augustine that the soule came by transfusion to wit by pourâ—g out from the one into the other moreouer they say that the soule is of the flesh and the substance of the fleshe Socrat lib. 3. cap. 7. August de haeres Theodoreâ— lib. 3. cap. 5. 364.   A councell of 50. Arian bishops was called at Constantinople where they condemned the Nicene creede Eustathius b. of Sebastia in Armenia Cyrill b. of Ierusalem Socrat. lib. 2. cap. 32.  Anianus was by the councell of Seleu cia made b. of Antioch after they had deposed Eudoxiê° the Arian but the Arians exiled him immediatly Socrat. lib. 2. cap. 32.   Audaeus the heretick liued in Caelosyria in the time of Constantius as Ierom sayth in chroÌ„ He thought that God had the shape of man miscoÌ„struing the saying lette vs make man after our image c. Theodoret li. 4. cap. 10. These heretickes in the time of Chrysostome were called Anthropomorphits Donatus of whome the Donatists haue theyr original was in the time of CoÌ„stantius There was an other of the same name immediatly after he fell through coÌ„tention from the church at Carthage and taught through Aphricke that as manye as came vnto him were to be rebaptized that the sonne was inferior to the father the holy ghost inferior to the sonne IeroÌ„ chronic August lib. de haeres   A councell of Arians met at Antioch and confirmed the blasphemie â–ª of Arius They were called Anomoioi and Execoutioi Socrat lib. 2.  Meletius is chosen b. of Antioch after Eudoxius but CoÌ„stantius deposed him for maintayning the Nicene Creede agaynste the Arians â–ª Socrat lib. 2. ca. 34.   Apollinarius the father and the sonne of one name fell from the faith vpoÌ„ a stomacke at Laodicea in Syria they taught that Christ tooke a body but no soule againe seeinge that was absurde they sayde he had no resonable soule Socrat. lib. 2. cap. 36. Ruff lib. 1. cap. 20.      Euzoius the Arianwas by the Emperour made b. of Antioch after the deposition of Meletius Socrat lib. 2. ca. 34.   Dimeritae were hereticks of Apollinarius opinioÌ„ so called because they denyed the thirde part to wit the resonable soule in Christ Some of them sayde that his body was coessentiall with his diuinity some other of them denyed he had any soule at all some agayne of them sayd that he tooke no flesh