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heart_n	believe_v	faith_n	let_v	3,688	5	4.6491	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00440	The auncient ecclesiasticall histories of the first six hundred yeares after Christ, wrytten in the Greeke tongue by three learned historiographers, Eusebius, Socrates, and Euagrius. Eusebius Pamphilus Bishop of Cæsarea in Palæstina vvrote 10 bookes. Socrates Scholasticus of Constantinople vvrote 7 bookes. Euagrius Scholasticus of Antioch vvrote 6 bookes. VVhereunto is annexed Dorotheus Bishop of Tyrus, of the liues of the prophetes, apostles and 70 disciples. All which authors are faithfully translated out of the Greeke tongue by Meredith Hanmer, Maister of Arte and student in diuinitie. Last of all herein is contayned a profitable chronographie collected by the sayd translator, the title whereof is to be seene in the ende of this volume, with a copious index of the principall matters throughout all the histories; Ecclesiastical history. English	Eusebius, of Caesarea, Bishop of Caesarea, ca. 260-ca. 340.; Hanmer, Meredith, 1543-1604.; Socrates, Scholasticus, ca. 379-ca. 440. Ecclesiastical history. English. aut; Evagrius, Scholasticus, b. 536? Ecclesiastical history. English. aut; Dorotheus, Saint, 255-362, attributed name. aut	1577 (1577)	STC 10572; ESTC S121374	989,961	618

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 ▪ 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 ▪ 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 vvrittē saying After my ascentiō I vvil send one of my disciples vnto thee vvhich shal cure thy malady And vvhē he had called vnto him Tobias vvhere Thaddaeus hoasted he said vnto him I heare say that a certain mighty mā came from Ierusalē 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 cōmaunded 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 ▪ tooke vvith him Thaddaeus came to Agbarus as he came euen at his entrāce 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 a● 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● 〈…〉 ●●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 ▪ 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 ascēded 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 ▪ vvhich vvhē 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 ▪ 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 expoūd vnto me the cōming of Iesu hovv he vvas made man his might by vvhat povver he brought such things as vve hearde to passe To vvhō Thaddaeus at this seasō 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 thē the vvord of God sovv the vvord of life teach the maner of his comming hovv he vvas made mā 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 hūbled him selfe died abated his diuinity vvhat great things he suffred of the Ievves hovv he vvas crucified descēded into hel rent that hedge mid●●all ●●u●●seuered before raised the dead that of long time had slepe hovv that he 〈…〉 d●●●ēded ▪ b●t ascēded vnto the father accōpanied vvith many ▪ hovv that he s●●●●hin glory 〈…〉 right hand of God the father in heauē last of al hovv he shal ●●e again vv●● glory p●●●e●●●●udg both the quick dead ▪ vvhen the morning vvas come Agbarus cōmaūded his citizēs to be gathered together to heare the sermon of Thaddaeus vvhich being ended he charged that golde coyned and vncoyned shoulde be

as were present affirmed that he had sacrificed departed with silence one being halfe dead was borne away being throwen of them for dead the same was tormēted with bondes reckned among the sacrificers an other lifted his voyce protested that he had not yelded at all the same was beaten on the mouth constrayned to kepe silence by the force of many hands which stopped his breath violētly excluded him when he had not sacrificed at al. so it pleased them well if at least wise they might seeme to bring their purpose to effect but for all their mischieuous deuises the blessed martyrs of God only bare away y ● victory againe y ● seuēteenth day of y ● moneth Dius after the Romaynes the fifteenth of the Calendes of December Alphaeus and Zachaeus after they had bene lashed with whipps mangled with rasors after racking and greuous tormentes therein after sundry questions demaunded of them after they had layen in y ● stocks many dayes and many nights their feet stretched foure spaces asunder last of all whē they had freely confessed and boldely pronounced that there was but one onely God one kinge captaine ouer all Iesus Christ as if herein they had vttered blasphemy or treason they were in like maner beheaded euen as the martyr mētioned a litle before Moreouer the history toutching Romanus y ● martyr who suffred the same day at Antioch is worthie of memory He was borne in Palaestina he was deacon and exorcist of the church of Caesarea as it fell out being in Antioch at the ruyne and desolation of y ● churches beholding with his eyes great multituds both of men women and children flocking vnto the altars and offering sacrifices to the Idols supposed it was his duety in no wise to winck thereat wherefore he being moued with singular zeale of the spirit of God drewe nigh vnto them exclaimed against them and sharpely rebuked them Who for so bold an enterprise was apprehended shewed him selfe a valiāt witnes or testifier if then there was any such in the world of the trueth in Christ For when the iudge threatned him death with flashing fire that consumeth to ashes he of the contrary embraced his offer most willingly with cherefull countenance and gladsome courage and with all is brought vnto the place of execution Being bounde to the stake while the officers threwe fagotts about him and such as were appointed to kindle the fire wayted for the emperours watch worde pleasure who then was presente he shouted vnto them from the stake where I pray you is the fire The whiche he had no sooner spoken but the Emperour called him vnto him to the ende he shoulde suffer a newe and straūge kinde of torment to wete that his tongue might be plucked out of his mouth the which he constantly endured and thereby declared at large howe that the deuine power and grace of God neuer fayleth them which suffer for godlines sake but alwayes ether easeth their labours slaketh theyr griefs or els graunteth courage and might to endure paciently vnto the ende This blessed sainct as soone as he had vnderstoode of their newe deuised torment beinge valiantly disposed neuer staggered thereat but voluntarily put out his tongue yelded the same which was fully instructed in the word of God vnto the tormentors hands After which tormēt he was clapt in prison and there plagued alonge time at length when the twentieth yeare of the Emperours raygne was nowe expired at what time a generall pardon was proclaimed y t all prisoners should be sett at liberty he alone lying in the stockes and his feete stretched fiue spaces asunder had his necke compassed with a haulter and thus in prison stifled to death so that hereby according vnto his desire he was crowned with martyrdome This man although he suffred out of the bounds of his natiue soyle yet being a Palaestinian by birth is worthy to be canonized amōg the martyrs of Palaestina Such were the tragicall affayrs of the church in Palaestina the first yeare of the persecution which was chiefly bent against y ● presidents of our doctrine byshops of y ● church of God CAP. XXI Of the martyrs which suffred in Caesarea the seconde yeare of the persecution vnder Diocletian and of the alteration of the Empire THe second yeare nowe being come when the persecution raised against vs waxed hott the proclamations of the Emperours where it was generally cōmaunded that both mē women children throughout euery citie and village should be constrained to sacrifice offer incense to Idols were newly come to the hands of Vrbanus then lyuetenant of y ● prouince Timotheus of Gaza in Palaestina after infinite torments the which he endured laste of all being boūd to the stake enuironed with slacke slowe fire gaue forth a worthy triall of his zeale godwards through pacient sufferance in all the bitter punishments laid vpon him and in the end bare away the garlande of victory vsually graunted to all y ● valiant champions which wrastle for piety the seruice of God At y ● same time Agapius Thecla also which liued in this our age she wed y ● worthy constancy of their noble minds when as at y ● cōmaundement of the iudge they were throwen at the feete of wild beasts to be ether deuoured or torne in peeces What man is he that ether beholdinge with his eyes the thinges which ensued will not fall into admiration or lendinge onely the bare eare vnto the recitall of them will not be astonied thereat For when as the Ethniks solemnized their publick feastes and celebrated their wonted spectacles amongst other their mery newes gladsome wishes it was commonly noyced abrode that the christians lately condemned to wild beasts made all the sport and finished the solemnity This report being farre and nigh and euery where bruted abrode yonge striplings to the number of six whereof one was of Pontus by name Timolaus the second of Tripolis a citie in Phaenicia called Dionysius the third by name Romulus subdeacon of the church of Diospolis the fourth Pausis the fift Alexander bothe Aegyptians the sixt Alexander of the same name with him that went before of the citie of Gaza ioyning handes and hartes together signifiyng thereby the feruent loue they owed to martyrdome went with speede vnto Vrbanus who a litle before had let loose the raueninge beastes to rent the christiās in peeces and frely protested the christian faith declaring by this their promptnes and willing minds as it were absolutely furnished to giue the onsett of what aduenture soeuer that suche as glory in the title worshipp and seruice of the great God creator of the whole world haue not to tremble at y ● fierce rage of furious and sauadge beastes Wherevpon both the president and the people fell into great admiration and the confessors were forth with clapt in prison Not longe

Emperours house And so an ende of them CAP. IIII. The Edict of the fayth which Iustinus caused to be published in writinge vnto all Christians wheresoeuer FUrthermore Iustinus wrote an edict sentit abrode vnto y ● christians euery where cōtaining such a forme as followeth In the name of the Lord Iesus Christ our God the emperour Caesar Flauius Iustinus faithfull in Christ meeke chiefe lord bountifull lord of Almaine lord of Gutland lord of Germanie lord of Antium lord of Francia lord of the people Eruli lord of the nation Gepaedi pious fortunate glorious victorious triumphant all noble perpetuall Augustus My peace saith the Lord Christ who is our true God I geue vnto you my peace saith the same Lord vnto the whole world I leaue vnto you which is no otherwise to be taken then that such as belieue in him should repaire vnto the one and the onely Church that they should be at vnity among them selues in the true and sincere faith of Christ and detest from the hearte root such as gainesay or vphold the contrary opinion The chiefest point that appertaineth vnto mans saluation is the free acknowledging protesting of the true faith VVherefore as we are commaunded by the Euangelists and as the sacred creed to wit the doctrine of the holy fathers hath taught vs we exhort al mē to embrace the one the only church discipline belieuing in the father in the sonne in the holy ghost glorifying the coessētiall trinitie the on godhead to wit nature and substance one both in word and deed one might power and autoritie in the three persons in whome we were baptized in whome we belieue and by whome we are coupled together in one VVe worship the trinitie in vnitie and the vnitie in trinitie hauinge both a diuision and a coniunction so wonderfull that they can not be expressed the vnitie we meane according vnto substance to wit the godhead the trinitie according vnto the proprieties that is the persons the diuision we vnderstand to be vndeuided and the coniunction deuided For the diuinity is one in the three persons and the three in whome the diuinity lieth or as I may better say which are the diuinitye it selfe are one God the father God the sonne God the holy ghost because that euery person is taken by him self the mind separateth the things which are vnseparable to wit God to be three persōs which are vnderstood to be ioyned together in on as I may so terme it in idētitie of motiō nature for it behoueth vs to say there is one God acknowledge three persōs or proprieties we cōfesse moreouer that the only begottē sonne of God God the word was begottē of the father before all worlds from euerlasting not made that for vs for our saluation he came downe from heauen in the later dayes was incarnat by the holy ghost of our Lady Mary the holy glorious mother of God and perpetuall virgine and borne of her that he is equall to the father to the holy ghost For the blessed trinity alloweth not of any fourth person as if God the word incarnat were so who is one persō of the trinity one the same our Lord Iesus Christ of one substance with the father according vnto his diuinity of one substance with vs according vnto his humanity patible as toutchinge the fleshe but impatible toutching the godhead we say not that God the worde which wrought miracles was one he which suffred was another but confesse that the one the same our Lord Iesus christ the word of God was incarnat truely made man that both the miracles he wrought the afflictiōs he voluntarily endured in the flesh for our saluation appertained vnto one the selfe same person For it was no man that gaue him self for vs but it was euen very God the worde who was made man without alteration of the godhead of his owne accord both suffred died for vs. wherfore in acknowledging that he is God we say not but that he is man in cōfessing his māhood we deny not his godhead Againe while we affirme that the one our Lord Iesus Christ consisteth of both the natures diuinity humanity we confound not the persons in the vnity for al he was made man accordinge vnto our nature yet is he God notwithstandinge neither because he is God after his owne nature and hath a likenes not capable of our similitude doth he ceasse to be man but contineweth as God in humanity so no lesse man in the excellency of diuinity Therefore both the aforesaid is in one and the same one is both God and man who is Emmanuel Further when we graunt that the same one is both perfect God and perfect man of whiche two things he consisteth we seuere not the coniunctiō vnity of his person but declare the differēce of the natures which is not taken away for all the coupling and knittinge together of them for neither is the diuine nature chaunged into the humane neither the humane conuerted into the diuine nature but because both of them is better vnderstood and sooner appeareth in the perfect description order of the proper natures Therefore say we that the confunction was made in the person The coniunction which is in the person sheweth that God the word to wit one of the three persons in diuinity was coupled not to mā that was before but in the wombe of Marie our Lady the holy glorious mother of God perpetuall virgine framed vnto him self of her in his proper person a body of one substance with ours subiect to like affections with vs sinne onely excepted and endued with a reasonable soule and vnderstanding ▪ he had a being of him selfe and was made man and is one and the same our Lord Iesus Christe of equall glory with the father the holy ghost And while we imagine or conceaue his vnspeakable copulation we acknowledge vnfainedly that the one nature of God the worde was incarnat and tooke flesh endued with a reasonable intellectuall soule Againe when we thinke vpon the differēce of natures we affirme there are two natures yet deuide them not at al for both the natures are in him therefore we confesse one the same Christ one sonne one person or one proprietie of the diuine essence both God man ▪ wherefore as many as held contrary opinions vnto this or presently doe belieue otherwise we pronounce thē to be held for accursed iudge thē to be farre estraunged frō the holy catholick apostolick church of God And seeing the true sincere doctrine deliuered vnto vs by the holy fathers hath pearced our eares and is now as it were imprinted in our brests we exhort you all nay rather we beseech you in the bowels of Christ Iesu to become one fold to be of one the same catholick apostolick church for we think it no

to build hath not yet vnto this day rested one while framinge in you all glistering gold an other while tried and purified siluer and precious stones to the end he may accomplish a fresh in you by workes themselues the sarred and mysticall prophecy which is thus read Behold I vvyll make thy vvalls of precious stone and thy fundations of Saphires thy bulwarks of Iasper thy gates of Crystall and thy borders of chosen stones Thy children shall be taught of God I will geue all thy children plenteousnes of peace and in righteousnes shalt thou be groūded Therefore building in righteousnes he hath proportionably seuered y ● powers of the whole people by some comprising the only outward wall he hath fortified the fayth that is void of error But this people being many great in nūber is not fitt to resemble the buylding of a more excellent worke Vnto some he committed the entrances of the house geuing them in charge to watch the dores and to guide suche as enter in who not vnworthely are shewed to be the porches of the temple Some he hathe firmely sett about the inner court with chiefe pillers after the maner of a quadrāgle and to the chiefe bulwarks he hath referred the Scripture of the foure Euangelists Againe some he hath coupled with fortresses one eyther side about the princely pallace which as yet are nouices in the faith they both increase and prosper yet sett farther of from the inward holy cōtemplation of the faithful Of these hath he taken the incorrupt soules purified with the deuine fountaine after the maner of gold others hath he sett vp with pillers farre mightier then those outward out of the inner wrytings of mysticall Scripture and sett them forth liuely to minister light The glorious doctrine of the high supreme king that is of the one and onely God hathe adorned the whole temple with one porche and the same very notable He hath atributed the seconde bewtifull brightnes vnto the power of Christ and to the power of the holy ghost and euery where vnto the power of the Father as for y ● rest he hath expressed the excellency of euery trueth both plentifull and manifold throughout the whole house euery way forth and one euery side he hath buylded a great a princely and a noble house full of light throughout with liuely seasoned sure and chosen stones of the soules He hathe bewtified the inner and vtter partes with the moste florishing atyre of continency and temperance in so muche as they consist not onely of soule and mind but also of body There are also in this temple thrones and infinite vnder seates and receptacles in all those soules wherein the graces of the holy Ghost haue their abode such as of olde appeared vnto them which had their conuersation with the holy Apostles of whom also clouen tongues were seene as if they had bene fire and rested vpon ech one of them ▪ but whole Christ him selfe hath fastened his seate in him which gouerneth all in others secondarily next after him placed rateably as euery ones capacitie can comprise the diuisiōs of the power of Christ and his holy spirit The vnder seates are both Angels and soules of certayne men euen of such as are committed vnto euery on for institution custodies sake The noble the great and onely altar what other thinge is it than the most holy place y ● sincerity of the priests soule which is common to all at y ● right hand of which altar standeth the great high priest of all Iesus himselfe the only begottē sonne of God which directeth vnto the father of heauen and the vniuersall God that sweete smellinge perfume the vnbloody and spirituall sacrifices of prayers receaued of all with swift eyes and stretched out armes first of all he himself with adoration and alone exhibiteth due honor vnto the father and next prayeth that he wil be vnto vs all pacified and gentle firmely and for euer This greate temple which is in the whole worlde vnder the sunne the great workeman of al ▪ euē the word of God hath ordained and againe he hath finished vpon earth this spirituall likenes of them which clime ouer the same circular forme of the heauens that the father might be honored and worshiped through him of euery creature and resonable thinges on this earth againe he hath made the supercelestial hoste and the shewes of these things there to be seene to be short that Ierusalem which they call newe and Sion the celestiall mounte and supernaturall cytye of the liuing God in the which infinite solemne troups of Angels the church of the first begotten which are wryttē in heauen do honor with secret and vnsearchable prayses our maker and the g●…ll prince of all whome no mortall man can worthely sett forth For the eye hathe not seene and the eare hath not heard neyther hathe the harte of man conceaued the things vvhich God prepared for them that loue him Whereof we nowe partly beinge thought worthy both men women and children all together as well smale as great with one spirit and with one soule lett vs not ceasse with thankesgeuinge to celebrate the author of so greate benefits bestowed vpon vs ▪ VVhich hath mercy on all our sinnes and cureth all our maladyes vvhich hathe redemed our life from destruction he crovvneth vs in loue and mercies and filleth our desire vvith goodnes For he hathe not dealt vvith vs acordinge vnto our sinnes neyther revvarded vs accordinge vnto our iniquities For looke hovve farre the east is from the vveast so farre hath he sett our sinnes from vs. And euen as a father tendreth his sonnes so hathe the Lorde tendered suche as feare him Ponderinge therefore in our mindes these thinges alwayes hereafter and settinge before our mynde the author and solemnizer of this presente feaste of this ioyfull and renowmed daye yea daye and night euery houre and as I may so saye vnto the last gaspe embracinge and reuerenringe him with all the mighte of our minde and nowe risinge lette vs humblye beseeche him with the greate voyce of our earnest desires that he kepe and defende vs in his sheepe foulde vnto the ende and that he alwayes gouerne the peace whiche he him selfe hathe graunted neuer to be broken alwayes immoueable in Christ Iesu our Sauiour to whome be glory world without ende Amen CAP. V. The edicts of Constantinus and Licinnius toutching Christian religion and the libertie thereof GO to nowe lett vs proceede on annexe the coppies of the imperiall edicts of Constantinus and Licinnius translated out of the Romayne into the Greeke tongue as followeth VVeyinge vvith our selues that of olde the liberty of religion vvas not to be hindered and that euery one had licence after his minde and vvill vve haue presently commaunded that euery one shall handle the holy affayres at his pleasure and that the christians shall retayne the fayth of they re former opinion