Meanwhile, so that at last malice, being exceedingly rich, might rage even against its own self, the priests and peoples who, under the leadership of Arius, had at first been torn from the Church, were now split anew into three sects and parties. For those (whom we said a little above had, not acquiescing in the dissimulations of Eusebius and the rest, suffered exile with Arius) afterward refused even themselves to be in communion with Arius when he had returned from exile, because by a feigned confession he had communicated with those who confessed the Son to be of the very substance of God the Father; for they themselves, with quite unbridled, or rather shameless, blasphemy, affirmed those things which Arius had first taught—that the Son was created and made out of nothing existing, and not begotten.
This too, after their death, a certain Aetius asserted, and after Aetius, Eunomius asserted it more forcefully and more widely—a man leprous in body and soul, corrupted within and without by the royal disease, yet very powerful in dialectic art; he wrote much against our faith, and gave laws of disputation to his followers. From him even now the Eunomian heresy is named. Another also, Macedonius by name, whom, our men being expelled—or rather slain—they had set up as bishop at Constantinople, was nevertheless expelled by them because he confessed the Son to be like the Father, although he blasphemed the Holy Spirit just as they did; he was driven out by them because he preached concerning the Son the same things as concerning the Father.
Yet neither was he joined to our men, from whom he held different views concerning the Holy Spirit. Thus that pestilential beast, which through Arius had first as it were lifted up its head from hell, suddenly appeared three-formed: through the Eunomians, who say that the Son is in all things unlike the Father, because in no manner can the made be like the maker; through the Arians, who say that the Son can indeed be called like the Father, but by the bounty of grace, not by the property of nature—that is, in so far as a creature can be compared to the Creator; through the Macedonians, who say that the Son is indeed like the Father in all things, but that the Holy Spirit has nothing in common with the Father and the Son. These things, indeed, were thus done among them. But as it is written concerning such:
They were torn asunder, and were not pricked in heart (Ps. 34:15): indeed very many of those who seemed to lead a more attentive life, and the monasteries at Constantinople and the neighboring provinces, and the noble bishops, followed rather the error of Macedonius.