The Definition of a Christian.

EUSEBIUS saith, in his first Book of Lib. 1. Chap. 5. his Ecclesiastical History, in the fifth Chapter, That he that will express the Name of a Christian, must be such a Man as excelleth through the Knowledge of Christ and his Doctrine, in modesty and righ­teousness of Mind, in continency (i. e. chastity) of Life, in vertuous Fortitude (i. e. Srength) and in Confession of sincere Piety (i. e. God­liness) towards the one and the only universal God.

Of the Martyrdom of John Baptist; and the Testimony of Josephus touch­ing Christ.

In the 12th Chap. of the aforesaid Book, Lib. 1. Chap. 12. Euseb. speaking of Iohn Baptist, Relates how that when divers flocked together, (for many greatly delighted in hearing of him) Herod fearing least that so forcible a Power of per­suading, which was with him, should lead the Concern­ing John Baptist and He­rods Iea­lousie. People into a certain Rebellion, he supposed it far better to bereave him of his Life, before any Novelty were by him put in use, than that change, with danger, being come in place, he should repent him and say; Had I wist. Thus Iohn because of Herod's suspicion was sent toward, and there beheaded.

In the same Chapter he repeats what Iosephus What Jo­sephus wrote of Christ. wrote of Christ; saying, there was at that time one Jesus, A wise Man (if it be lawful to call him a Man) a worker of Mira­cles, a Teacher of them that received the Truth with gladness; he drew after him many, as well of the Jews as Gentiles. This same was Christ; and though Pilate by the Judgment of the chief Rulers amongst us, delivered him to be Crucified, yet there wanted not them, which from the beginning loved him. Of him the Christian People borrow their Name.

The Epistle of King Agbarus unto Iesus Christ. Lib. 1. ch. 14. Agba­rus wrote to Iesus.

Agbarus Governour of Edessa, unto Jesus the good Saviour shewing himself in Ierusalem, [Page 3] sendeth greeting; I have heard of thee and thy Cures which thou hast done, without Medici­nes & Herbes. For as the Report goeth, thou makest the Blind to see, the Lame to go, the Lepers thou cleansest, foul Spirits and Devils thou castest out; the long diseased thou resto­rest to Health, and raisest the Dead to Life. When that I heard these things of thee, I ima­gined with my self one of these two things, ei­ther that thou art God come from Heaven, and dost these things, or the Son of God that bring­est such things to pass; wherefore by these my Letters I beseech thee to take the pains to come unto me, and that thou wilt cure this my grie­vous Malady (i. e. Disease or Sickness) where­with I am sore vexed: I have heard moreover, that the Jews murmur against thee, and go a­bout to mischief thee, I have here a little City and an Honest, which will suffice us both.

The Epistle of Christ unto Agbarus.

Agbarus, blest art thou, because thou hast be­lieved in me, when thou sawest me not; for it is written of me, that they which see me shall Euseb. lib. 1. ch. 14. not believe in me, that they which see me not, may believe and be saved. Concerning that that thou wrotest unto me, that I should come unto thee; I let thee understand that all things touching my Message are here to be fulfilled, and after the fulfilling thereof, I am to return again unto him that sent me; but after my As­sumption (i. e. taking up) I will send one of my Disciples unto thee, which shall cure thy [Page 4] Malady, and restore Life to thee, and them that be with thee.

Unto these Epistles there was a Narration added in the Syrian Tongue, which sheweth how that after Jesus Ascention, there was one of his Disciples sent to the City where Agbarus re­sided, and when the King heard of him, he sent for him; and when Thaddaeus the Disciple, and one of the 70 heard the Message, he said, I go, for it is for his sake that I am sent thus mightily to work: And when he was come to The Con­ference which Thaddae­us had with Ag­barus. the King, he asked him, saying, Art thou of Truth a Disciple of Jesus the Son of God, which made me this Promise; I will send unto thee one of my Disciples, which shall cure thy Disease, and shall shew Life unto thee and all thine? To whom Thaddaeus made Answer, be­cause thou hast greatly believed in the Lord Je­sus which sent me, therefore am I sent unto thee; but in case that thou believest in him as yet, thy hearty Petitions according unto thy Faith thou shalt obtain.

To whom Agbarus said, I have continued so believing in him, that I could have found in my Heart, mightily to destroy the Jews which Crucified him, were not the Roman Empire a lett unto my purpose. Thad. said again, our Lord and God Jesus Christ, fulfilled the Will of Agbarus was cured. his Father, which being finished he is ascended unto him. Agb. Answered, and I have believed in him and in his Father: To whom Thad. re­plies; therefore in the Name of the same Lord [...]esu I lay my Hand upon thee, which when he had done he was forthwith cured of his Mala­dy, [Page 5] and delivered of the Pain that pressed him sore. Agbarus marvelled at this, that even as it was reported to him of Jesu, so in Truth by his Disciple and Apostle Thad. without Apothe­cary Stuff, and vertue of Herbs, he was cured with many more: So afterwards Agb, being desirous to know many things concerning Christ, he Commanded his Citizens to be gathered to­gether to hear the Sermon of Thaddaeus, which Thad. would not receive a Reward of Gold. being ended the King charged that Gold coin­ed, and uncoined should be given him; but he received it not, saying, In so much that we have forsaken our own; How can we receive other Mens?

Tiberius approved of the Doctrine of Christ, but so did not the Senate.

THE Emperour Tiberus, would have had Christ Canonized in the Number of the Gods, in whose time the Christian Name was [Page 6] spread abroad in the World; and when this Doctrine was signified to him, he communica­ted the same unto the Senate, declaring withal Euseb. l. 2. ch. 2. that this Doctrine pleased him right well; but the Senate rejected it, because they had not al­lowed the same; but he persevered in his Opi­nion, threatning them Death that would accuse the Christians.

The Jews would not allow of carved Images.

The Jews formerly judged it an hainous Of­fence, Euseb. l. 2. ch. 6. that any carved Image should be erected in the City, yea so great was their Indignation against Pictures, that upon a certain time when the Pictures of Caesar were conveyed by Night into Jerusalem, they that were nearest unto them, at the sight thereof, when the Day ap­peared, stamped them with their Feet, as if they had been abrogated Laws (i. e. Laws abo­lished or disannulled).

The Death of Pilate.

Pilate that was President in the time of Christ Euseb. l. 2. ch. 7. under Cajus, fell into such misery, that neces­sity constrained him to use Violence upon him­self, so that he became his own Murtherer.

Of the Martyrdom of James the Apostle.

When King Herod stretched forth his Hand to vex certain of the Church, he slew James the Brother of John with the Sword; and it is record­ed, [Page 7] that he which drew him before the Tribunal-Seat, when he saw that he would willingly suffer Martyrdom, was therewith moved, and volun­tarily confessed himself to be a Christian; then Ch. 9. were they both brought together, but he in the way requested James the Apostle to pardon him, which after he had paused a little upon the matter, turning unto him, answered, Peace be unto thee, and kissed him; and so they were both beheaded together.

How Herod was smitten.

Upon a certain time King Herod put on a Silver Robe wonderfully wrought, which yield­ed so gorgeous a Glistering to the Eye, that the Lib. 2. ch. 10. shining thereof seemed terrible, and intollerable (almost) to the Beholders: Flatterers forth­with, one one thing, and another another thing, bolt out such Sentences, as turned, in the end, to his Confusion, and saluting him as God, they added therewith all, be gracious; for though hitherto we have feared thee as Man, yet henceforth we confess thee to be above all mor­tal Nature. These things the King rebuked not, neither repelled this impious flattery; but after he was smote of an Angel, and then he said, I which seemed to you a God, and was A prospe­rous estate, sometime miserable. saluted Immortal, am now constrained to end the race of this Life: For we have lived not miserably, but in that prosperous Estate, which is termed blessed.

Of Theudas the Sorcorer.

There was a certain Sorcerer named Theu­das (of whom the Scripture makes mention Acts 5.) who perswaded a great Multitude to follow him unto the River Jordan, bringing with them their whole Substance; for he re­ported himself to be a Prophet, and that at his Commandment the Rivers should divide it self, parting in the midst, yielding unto them free Passage through; and in so saying, he seduced many who afterwards were suppressed, and Theudas being taken was Beheaded, and his Theudas beheaded. Head was brought to Jerusalem.

Of Simon Magus.

Simon Magus, was esteemed and accounted in the City of Rome for a God, and honoured as a God, with a Picture between two Bridges upon the River Tibris, having this Roman Su­perscription, Simoni Deo Sancto; to Simon the holy God; and in manner all the Samaritans, Lib. 2. ch. 13. and certain also of other Nations did worship him, acknowledging him for the chief God; he is said to have been the first Author of Heresie; they that have followed his Heresie, have much overflowed in Filthiness, and Obscenity (i. e. silthy Talk) for it is said of them, that whatso­ever may be imagined more foul than any Fil­thiness, the same hath their damnable Heresie surpassed, and poor wretched Women they have deluded, with a heap of all kind of Evils.

Of the Gospel written by S. Mark. ch. 15.

It is said that the Romans were not satisfied The occasi­on of S. Marks writing the Gospel. with hearing Peter once, nor yet sufficed with the unwritten Doctrine that he had delivered; and therefore did they injoyn S. Mark (whose Gospel is now spread abroad) that he would leave in writing unto them the Doctrine, which they had received by Preaching, neither ceased they until they had perswaded him, and so gi­ven an occasion of the Gospel to be written, which is now after Mark.

What the Christians were called.

The Christians were called Worshippers, ei­ther because like cunning Physitians they cured and heald such as came unto them of their ma­licious Passions, or that religiously they Wor­shipped the Celestial God-head with pure and Christians renounced their Sub­stance. Is forsook, or cast off. sincere worship; it is said they renounced their Substance, and that they which professed Philo­sophy abandoned (that is, forsook or cast of) their own proper Goods, and severed them­selves from all the Cares of this Life: And for­sook the Cities, and lived solitary in Fields and Gardens. Further (he saith) they did con­template (that is, behold in their Minds, or think upon) not only Divine things, but they made grave Canticles, or Songs and Hymns un­to What foundation the Chri­stians laid formerly. God, &c. Moreover, saith he, they placed Continency (that is, Chastity) in the Mind, as a certain Foundation; next they built there [Page 10] upon other Vertues. And among them there were divers elderly Virgins to be found, who ch. 17. despised corporal Lust, &c.

What Sedition was among the Priests about Tythes.

The aforesaid Eusebius relates something out of Josephus concerning a Dissention that was be­tween the High-Priests and the Inferior-Priests, and chief of the People at Jerusalem; they skir­mished Lib. 2. ch. 20. among themselves, saith he, they vex­ed one another, they slinged one at another; yea so Impudent and past all Shame, saith he, were the High-Priests become, that they stuck not to send and take away from the Barn-floors the Tythes due unto the Inferior-Priests; so that The Priests miserable end. in the end it fell out, that the Priests were seen to perish for Poverty.

Of the Martyrdom of James, who was called the Brother of Jesus.

James the Brother of Christ, was termed a just and perfect Man; it is said that he took in hand the Government of the Church after the Apo­stles; and when many of the Princes were per­swaded, there arose a Tumult of the Jews, Scribes and Pharisees, saying, it is very dange­rous least the whole People look after this Jesus, The Jews conspiracy against the Truth. as though he were Christ. And being gathered together, they said to James, We pray thee stay this People, for they err in Jesu, as though he were the true Christ; we pray thee perswade this People [Page 11] concerning Jesu, for we all obey thee, yea we and all the People testifie of thee, that thou art just, and respectest not the person of any Man; stand therefore upon the [...]innacle of the Temple, that thou mayest be seen aloft, and that thy word may be heard plainly of all the People. The aforesaid Scribes and Pharisees placed James upon the Pin­nacle of the Temple, and shouted to him and said, thou just Man, at whose Commandment we are all here: In somuch as this People is se­duced after Jesus who was Crucified, declare unto us which is the Door, or Way of Jesus Crucified? And he answered, with a loud Voice, Why ask ye me of Jesus the Son of Man, Lib. 2. ch. 23. when as he sitteth at the right Hand in the great Power in Heaven, &c. When as he had per­swaded many, so that they glorified God at the Testimony of James, and said Hosanna, (i. e. Save now I beseech thee) in the highest to the Son of David. Then the Scribes and Pharise [...]s said among themselves, We have done very ill in causing such a Testimony of Jesus to be brought forth; but let us climb up and take him, to the end that the People may be stricken with fear, and so may be brought to renounce his Faith; and they shouted, saying, O, O! And the just also is seduced; so they climbed up, and threw Justus down headlong, saying, Let us stone James Justus; and they begun to throw Stones at him; for after his fall he was not fully dead. And he fell upon his Knees, saying, I beseech thee Lord God and Father, forgive them for they wote not what they do. And as they were a sto­ning of him, one of the Priests, the Son of [Page 12] Rechab, the Son of Charabim, whose Testimo­ny is in Ieremy the Prophet, cryed out, Cease, wh [...]t do you, this just Man prayeth for you? And one of them that were present, taking a Fullers [...]b, stroke Iustus on the Head and brained him, and so he suffered Martyrdom.

Of Nero's Persecution and Wickedness.

It is Recorded of Nero the Emperor, before whom Paul appeared, that he was so wicked that he tormented his own Mother with divers kinds of Death, his Bretheren, his Wife, and many of his nearest Kinsfolks, as if they had been Enemies, and deadly Foes unto him. He was counted the first Enemy, of all the Em­perors, unto the Service of God; yea some Lib. 2. ch. 25. boasted and said, They which knew him, may easily perceive that this our Doctrine had never been condemned by Nero, had it not been passing good: It is written that Paul was beheaded, and Peter crucified of him at Rome.

Of Clemens and his Epistle which was read in Churches.

WHen Anacletus had been Bishop of Rome Lib. 3. Chap. 14. twelve years, Clemens succeeded, whom Paul, writing to the Philippians, calleth his fellow Labourer, when he saith: with Clemens and the rest of my fellow Labourers, whose Names are written Euse. Lib. 3. Chap. 14. in the book of life; One undoubted Epistle there is of his extant, both worthy and notable, the which he wrote from Rome unto Corinth, when sedition was raised among the Corinthians; the The same Epistle or another of Clemens is extant in Hol­land, and I hear in English. same Epistle we have known to have been read publickly in many Churches, both of old, and among us also; at that time there was raised a sedition among the Corinthians.

An History of John the Apostle and a Young-man.

Ensebius hath a certain relation of a passage Lib. 3. Chap. 20. concerning the Apostle Iohn, in the 20 Ch. of his [Page 14] third Book there he sheweth; how that when Iohn was come unto a certain City, and among other things he having recreated the Brethren; He beheld a young man of A goodly body, gracious face, fervent mind, whom he Com­mitted unto him that was Appointed chief over all the Bishops, saying, I Commend this young man unto thy Custody, with an earnest desire as Christ and the Church can bear me witness; so Iohn returned to Ephesus. But in process of time, this young man became very dissolute (i. e. wanton, loose, or given to much vain pleasure) and perniciously accompanyed himself with them of his own years, that were idle, disso­lute, and acquainted with ill behaviour; First, they brought him to sumptuous banquets, next they guided him in the night to steal and to rob, so after he forsook the right way, he brought himselfe unto a bottomeless pit of all misorder and outrage: And a rout of Thieves being gathered together he became a most vio­lent Captain of Thieves wholly bent to slaugh­ter, and murther, and extreame cruelty. In the mean while (necessity so constraining) the Bishop sent for Iohn; he, when he had ended and finished the cause of his coming; Go to (saith he) O Bishop restore unto us thy charge which I and Christ have committed unto thy Custody, the Church whereof thou art head bearing witness. The Bishop at the first was Amazed, supposing some deceit to be wrought touching money, which he had not received, yet was he not able to Answer them for that he had it not; But when Iohn had said, I require [Page 15] the young man and the Soul of our Brother; then the Elder looking down with a heavy Countenance sobbing and sighing said: he is dead. To whom Iohn said; How? and by what kind of death? he Answered he is dead to God, for he is become wicked, and pernici­ous, and to be short a Thief for he keepeth this mountain together with his Associates; the Apostle then rending his Garment, and beating his head with sorrow, said, I have left a wise keeper of our Brothers Soul; pre­pare me a horse and let me have a guide. He hastened and rode in post, being come unto the place appointed he is straight wayes taken of the thievish watch, he neither fled nor resis­ted, but exclaimed: for this purpose came I hither, (said he) bring me unto your Captain; who in the mean time as he was Armed beheld him coming, but as soon as he saw his face and knew it was Iohn, he was stricken with shame, and fled away: The old man with might pur­sued him, and cryed, my Son why flyest thou from thy Father Unarmed and Old? O Son tender my cause, be not afraid, as yet there re­maineth hope of Salvation: I will undertake for thee with Christ, I will die for thee, if need be, as Christ did for us, I will hazard my Soul for thine; trust to me, Christ sent me. But he hearing this, first stood still casting his Counte­nance to the Ground, next shook of his Armour, anon trembled for fear, and wept bitterly. He embraced the old man, and coming unto him, answered as well as he could for weeping: So afterwards the Apostle brought him unto the Church again.

Concerning the Writing of the Gospel.

It is reported that Matthew and John were Constrained to write their Gospels, for Mat­thew Of Mat. when he had Preached unto the Hebrews, and passing unto other People, wrote his Gos­pel in his Country Language, supplying by Writing in his absence, that which was desired in his presence. When Mark and Luke had Pub­lished their Gospels, John (say they) in all that Of John. space, Preached without writing, but at length was moved to write for this Cause.

It is reported, that when the Books of the three Evangelists were much spread, and com­ing unto Iohns hands he allowed of them, and yielded of them a true Testimony, wishing that Euse. l. 3. Chap. 21. the Declaration of such things had been Printed in their Books which were done at the first Preaching of Christ. Iohn passeth over with silence the Genealogy (i. e. of the Birth or Pe­digree) of our Saviour according unto the flesh, being before amply laid down by Matthew and Luke, and beginning with his Divinity reserved of the Holy Ghost for him as the Mightier: The cause why Mark wrote his Gospel we have declared before: And Luke in the beginning of his History, sheweth the occasion of his writing, signifying, that divers now had already imploy­ed their diligent care, to the setting forth of Of Luke. such things as he was fully perswaded of, ne­cessarily delivering us from the doubtful opinion of others, when by his Gospel he declareth un­to us, the sure and certain Narration of such [Page 17] things, whereof he had received the Truth sufficiently.

Concerning the Books of the New Testament.

It shall also be Convenient (saith Easebins) if in this place we Collect briefly the Books of the New Testament; In the first place must be set the fourfold writings of the Evangelists, next the Acts of the Apostles; then the Epistles of Paul are to be added, after these the first of Iohn and that of Peter, which are Authentick (that is, undeniable or approved of all) Lastly, lib. 3. chap. 22. if you please, the Revelation of Iohn, all these are received for undoubted.

The Books which are gainsaid, though well known unto many are these, the Epistle of Iames, the Epistle of Iude, the later of Peter, the second and third of Iohn: whether they were Iohn the Evangelists, or some others of the same name. Divers do number the Gospel to the Hebrews among them that were disallow­ed, which was used especially of them, which received Christ of the Hebrews.

Of Nicolas and his Sect.

Concerning Nieolas of whom the Revelation of Iohn makes mention, it is Written of him, that he was one of the D [...]acons Ordained, toge­ther with Stephen, by the Apostles to Minister unto the Poor, but thus it is Written of him; This Nicolas having a Beautiful Woman to his Wife, after the Ascention of our Saviour, was [Page 18] accused of Jealousie, and to clear himself of that Crime, he brought forth his Wife and permit­ted chap. 26. him that listed to Marry her. But his fol­lowers say that their doing is agreeable with that saying; that is, the Flesh is to be Bridled: And so following that doing and saying without all discretion, they Sin without all shame, in filthy Fornication.

Concerning Iohn, and Philip with his Daugh­ters, it was wrote thus by Policrates unto the Bishop of Rome, for in Asia (said he) the great Founders of Christian Religion died, who shall rise the last day, at the coming of the Lord lib. 3. chap. 28. when he shall come from Heaven with Glory to gather all the Saints; Philip, one of the twelve Apostles was Buryed at Hierapolis, and two of his Daughters, which led their Lives in Virgi­nity; And Iohn who leaned on the Breast of our Saviour rested at Ephesus.

The Martyrdom of Simeon the Bishop.

Simeon the second Bishop of Ierusalem, being lib. 3. chap. 29. accused for being a Christian, was scourged se­veral days, and when he was a Hundred and Twenty years Old, he suffered Martyrdom, Anno How long the Church was said to remain as a pure Vir­gin. Dom. 110. It is reported, that unto those times the Church of God remained a Pure and Un­corrupted Virgin, for such as endeavoured to corrupt the perfect Rule, and the Sound Preach­ing of the Word (if then there were any such) hid themselves unto that time in some secret and obscure place, but after that the sacred Company of the Apostles, was worn out and [Page 19] come to an end, and that Generation was wholly spent, which by special Favour had heard with their Ears, the Heavenly Wisdom of the Son of God, then the Conspiracy of detestable Error through deceipt of such as de­livered strange Doctrine, took rooting. And because that not one of the Apostles survived, When Er­ror begun to take rooting in the Church they Published boldly with all might possible, the Doctrine of Falsehood, and Impugned, (that is, resisted or assaulted) the open, manifest, known Truth.

How. Plinius Secundus wrote to the Emperour in the Christians behalf.

Under Trajan the Emperour there was a grie­vous l. 3. c. 30. Persecution of the Christians, and it seems that Plinius Secundus, a notable president, was What the Christians refused to do, and what they did. stirred up to write unto the Emperour in the Christians behalf, who wrote as followeth, say­ing, That he found nothing in them that was Im­pious or Wicked, but that they refused the Worship ing of Images, signifying this withal, that the manner of the Christians was to rise before day, to Celebrate Christ as God, and to the end their Discipline might strictly be observed, they forbid sheding of Blood, Adultery, Fraud, Trayterous dealing, and such like. And for answer here­unto, the Emperour wrote again, That there should be no Inquisition for Christians, but if they were met with, they should be Punished. Through which meanes the grievous Persecution was somewhat qualified, yet nevertheless there was scope enough left for such as were willing to Afflict them.

Concerning Ignatius his Valour and Courage.

It is reported that one Ignatius, Bishop of An­tioch, was sent from Syria to Rome (for the Confession of his Faith) to be Food for Wild Beasts, who passing through Asia, curiously Guarded with a great Troop of Keepers, con­firmed Euseb. lib. 3. ch. 32. Ignatius Epistle to the Church the Congregations throughout every City where he came, with Preaching the Word of God, and Wholsome Exhortations, and special­ly giving charge to avoid the Heresies lately sprung and at that time overflowing, &c. And in his Journey he wrot unto several Churches; saying I strive with beasts by Sea, by Land, nights and days, fettered among ten I eopards, (that is a band of Souldiers) And the more they receive, the worse they become. I thus exercised with their Injuryes, am the more Instructed, yet hereby am I not justified. Now do I begin to be a Diciple, I weigh neither visible nor Invisible things, so that I gaine Christ, let Fire, Gallowes, Violence of Beasts, bruising of the Bones, Racking of the Members, stamping of the whole Body, and all the Plagues invented by the mischief of Satan light upon me, so that I win Christ-Jesus: This he wrot from Syria to the Churches.

Concerning Mark the Evangelist.

Eusebius rehearseth one thing touching Mark the Evangelist, as followeth: The elder (meaning Iohn) said: Mark the Interpreter of Peter, look what he remembred, that dili­gently he wrot, not in that order, in which Chap 35. [Page 21] the Lord spake and did them, neither was he the hearer, and follower of the Lord, but of Peter, who delivered his Doctrine, not by way of Exposition, but as necessity constrained; so that Mark offended nothing in that he wrote, as he had before committed to Memory. Of this one thing was he fearful, in omitting no­thing of that he had heard, and in delivering that was false. Concerning Matthew it is thus written; Matthew wrote his Book in the He­brew Tongue, which every one after his skili Interpreted by Allegations.

When Heresie crept into the Church.

WHen Persecution ceased then Heresie be­gun Lib. 4. ch. 6. to spring apace among the Christians, among whom Iuglers and Imp [...]stors crept in as Euseb. relates, who bear the same Name and [Page 22] Title, and in shew professed the same Doctrine with them, thereby the sooner to insnare the Faithful in the slippery way of Perdition, and under pretence of reducing them to the Faith, over-whelmed them in the Whirl-pool, and deep Dungeon of Damnation.

What a slander Hereticks were unto Christian Religion.

Eusebius shews, how that some Hereticks taught, how that they that would attain unto Lib. 4. ch. 7. the Perfection of their Mysteries, or rather abo­minable Devices, they were to work such Facts though they were never so filthy, otherwise they could not overcome the secular (i. e. world­ly Potentates) unless every one played his part after the secret Operation. And through the subtilty of Satan came many thereby to be se­duced, and great occasion was given to the In­fidels to blaspheme against the divine Doctrine, and a great slander came to be spread, in that the Fame of them was bruted abroad through­out Christendom; and by this means it fell out often, that the Infidels of those times conceived a wicked, absurd, and shameful Opinion of the Christians, saying, That they used the unlaw­ful Christians [...]andered. Company of Mothers and Sisters, and that they fed upon the tender Infants and Suck­lings.

How the Christians were threatned, and how some were converted by beholding their innocent Suf­ferings.

In the Judaical Wars it was commanded that the Christians should be grievously punished, ex­cept they would renounce Christ and blaspheme lib 4 ch. 8▪ God, but some were Converted, by beholding the patient and innocent Suffering of the Chri­stians, from Paganism to Piety, as one said; for my self, saith he, delighted with the Doctrine of Plato, hearing that the Christians were led captive, neither fearing Death, nor any Tor­ments which are accounted terrible. I thought it could not be, that this kind of Men were subject unto Malice, and set on Pleasure; for what voluptuous Person, or intemperate, or de­lighted with devouring of Man's Flesh, can so imbrace Death, that he be deprived of his de­sire, and not rather endeavour that this may al­ways last, that he be able to deceive Princes, and not betray himself to death.

Moreover Iustinus writeth how that Adrianus How wrongfully the Chri­stians were Executed. receiving Letters from a noble President, signi­fying in the behalf of the Christians, That it was very injurious, that for no Crime but only at the cut­cry of the People, they should be brought and Executed.

An Epistle of Adrian the Emperor, who order­ed that no Christians should be accused nei­ther suffer without just Cause.

Unto M. F. Proconsul of Asia, Adrian sendeth greeting; I received an Epistle from S. G▪ thy [Page 24] Predecessor; the occasion whereof I cannot with si­lence leave untouched, least that thereby Men be troubled, and a gap left open to the malice of Sy­cophants lib. 2. c. 23. (that is, Talebearers) wherefore, if your Provincials can prove ought against the Christi­ans, whereof they charge them, and justifie it be­fore the Bar, let them proceed on, and not appeach The Accu­sers were so well to appear at the Bar as the accu­sed. (that is, accuse or bewray) them only for the name, with making out-cryes against them: For it is very expedient that if any be disposed to accuse, the accusation be thoroughly known of you and sif­tod; therefore if any accuse the Christians, that they transgress the Laws, see that you judge and punish according to the quality of the Offence: But in plain words, if any upon spite or malice Mark what ju­stice and Eqtity. in way of Cavillation complain against them, see you chastise him for his Malice, and punish him with Revengment.

Antoninus Pius Epistle in the behalf of the Christians.

The Emperor Caesar Marcus, &c. sendeth greeting unto the Commons of Asia; I know, lib. 4. c. 13. saith he, the Gods are careful to discover hurt­ful Persons; for they punish such as will not worship them more grievously than ye do those whom ye bring in trouble, confirming that O­pinion which they conceive of you to be wick­ed and ungodly Men. It is their desire in Gods Quarrel rather to die than to live; so that they The desire of the Christi­ans. become Conquerors, yielding their lives unto the Death rather than to obey your Edicts: It shall seem very necessary to admonish you of [Page 25] the Earth-Quake, which have and do happen a­mong us, that being therewith moved, you may compare our Estate with theirs. They have more Confidence to God-wards than you have: you during the time of your Ignorance, despise other Gods, contemn the Religion of the Im­mortal God, Banish the Christians which Wor­ship him and Persecute them unto Death; In the behalf of these men, many of the Provincial Pre­sidents have Written heretofore unto our Father of Famous Memory, whom he Answered in Writing again▪ that they were not to be longer molested, unless they had practised Treason a­ganst the Roman Empire. And many have given notice unto us of the same Matter, whom we answered as our Father did before us; If any therefore hereafter be found thus busied in other The Chri­stians were not to be Molested nor Accu­sed. Mens affairs, we command that the accused be absolute and free, tho he be found such an one, I mean faulty, and that the accuser be grie­vously Punished. This Edi [...]t was Proclaimed at Ephesus in the hearing of that great Assembly of Asia.

An Extract out of the Epistle of the Church of Smyrna, unto all the Congregations of the Holy Catholick Church throughout Pontus; Mercy Peace and the Love of God the Father, and of our Lord Jesus Christ be multiplied.

We have written unto you Brethren, of such as suffered Martyrdom; The beholders of them were amazed, seeing their Flesh rent with l. 4. 6. 15. Scourges, even unto the Inner Veins and [Page 26] Sinews, so that the most secret Entrails of their Bodies, their Bowels and inward Privities were [...]. 15. piteously to be seen; beholding again the sharp Shells of Sea-fish, and pibble Stones strowed under the Martyrs Backs and bruised Bodies, with every kind of Torment that could be de­vised; last of all they were thrown to be torn in pieces, and devoured of Wild Beasts. But there was a certain Phrygian, by Name Quin­tus, that trembled at the fierce Rage of the terri­ble Beasts, and shrinked at the sight of their grim Visage, and betrayed his own safety with slack­ness of Courage; for the same Epistle testifieth A warn­ing to for­ward Spi­rits. of him, that he personally appeared, together with the rest before the Bar, more of rashness than of any Religion; and being taken he publickly professed, That none ought to intrude himself among such Men without good Devotion, neither to intermeddle in matters wherewith he hath not to do.

The same Chapters sheweth how that after Polycarpus was apprehended, he was brought to the City upon an Ass on the great Sabbath day: And a Justice of Peace, with his Father, meet­ing him, they received him into their Chariot, and perswaded him, saying, What harm is it A Temp­tation and Provoca­tion. to say, Lord Caesar, to sacrifice and so be saved? At the first he answered nothing; but when they urged him he said, I will not condescend unto your Counsel. They perceiving he would not be perswaded, gave him very rough Language, and tumbled him down out of the Wagon, and afterwards he was brought upon the Theatre, or Stage; and when the Multitude saw him they [Page 27] were in a great Rage: The Proconsul, or De­puty-Counsel, demanded of him whether he were that Polycarpus, beckning that he should de­ny Polycar­pus was provoked to lye and swear, but would do neither. it, and saying, Tender thy Years, with such like perswasions, Swear by the fortune of Caesar; repent thee of that is past, say, Remove the Wick­ed. But Polycarpus beholding with unmoveable Countenance the Multitude round about the Stage, pointing with the Hand Sighing, and looking up to Heaven, said, Remove O Lord these Wicked: When the Proconsul urged and said, Swear, and I will let thee go; Blaspheme and defie Christ: Polycarpus answered, fourscore and six Years have I served him, neither hath he ever offended me in any thing; And how can I revile my King which hath thus kept me? The Proconsul still urged him, and said, Swear by the Fortune of Caesar. To whom Polycarpus said, if thou requirest this vain Glory, that I protest the Fortune of Caesar, as thou sayest, feigning thou knowest me not who I am, hear freely, I am a Christian; and if thou desire to know the Doctrine of Christianity, appoint the Day and thou shalt hear it. Afterwards the Proconsul said, I have Wild Beasts to devour thee, unless thou repent; Polycarpus answered, bring them forth, For it is determined among us not to pass Nota. from the better unto the worse by Repentance; but we count it a thing commendable to turn from the thing that is evil, to that which is good and just.

Again the Proconsul said, I will quiet thee with Fire, if thou regard not the Beasts nor re­pent: To whom Polycarpus answered, Thou [Page 28] threatnest Fire for an Hour, which lasteth a while and quickly is quenched; but thou art ignorant of the everlasting Fire at the Day of Iudgment, and endless Torments reserved for the Wicked: But what lingerest thou? Dispatch as it pleaseth thee. So the Proconsul being amazed, commanded the Beadle, in the midst of the Theatre, thrice to cry, Polycarpus confesseth himself a Christian.

At which saying, the Multitude both of the Jews and Gentiles inhabiting Smyrna, shouted with a great Rage, this is that Doctor of Asia, the Father of the Christians, the overthrower of our Gods, who hath taught many that our Gods are not to be adored: And they craved of the President, that he would let loose a Lion to devour him; and when he would not do that, then they cryed with one Voice, that Polycarpus should be burned quick. And in a short while all things necessarily required for the Execution were ap­plyed. And when as they would have nailed him to the Stake, he said, Nay suffer me even as I am, for he that gave me patience to abide this Fire, will give me also an unmoveable mind to persevere within the fiery Pale, without your Pro­vision in fastning my Body with Nails.

Cencerning the Expressions of Justinus the Martyr.

Iustinus (who Reprehended, or reproved the Philosophers, as Gluttonous and Deceiptful Lib. 4. ch. 16. Persons) was by the Malicious means of Cres­cens the Philosopher Martyred, which he fore­saw and signified in his Apology (i. e. defence, [Page 29] or speech) in these words: I look for no other thing then this (said he) that I be betrayed by some one of them called Philosophers: It is not indeed requisite to call him a Philosopher, which igno­rantly reporteth that the Christians are Impicus and Irregulous, to the end he may please and flatter such, as are overshadowed with the mist of Errour and Darkness, for if he Impugne or re­sist the Doctrine of the Christians, having nei­ther Tis folly to speak evil of that one knrweth not. read nor known the same, then is he full of Malice, and far worse than Idiots (i. e. Fools) that sometime beware they reason not of un­known matters, least they speak falsly: or if he hath read them, he understandeth not the Mistery and Majestical meaning thereof: or if he do understand them, he doth this, that he be not taken for such an one, and then is he a­gain far more Wicked and Spiteful, the Bond­slave of vain Glory and Brutish fear.

What Justinus Reehearsed in his Apology.

The aforesaid Iustinus makes mention of a certain Woman, that had been given unto Las­civiousness Lib. 4. ch. 17. Christiani ty brought Chastity. and Lewdness, but when she learned the Doctrine of Christ, she repented of her for­mer Life, and Imbraced Chastity, and she ex­horted her Husband likewise to repent, but he continuing still in his former Lewdness by his unlawful actions alienated his Wife from him: Impatiency for she said that it was thence forth unlawful for her to use company at Bed and Board with that Man, who contrary to the law of Nature, beyond all right and reason sought means to [Page 30] satisfie his filthy Lusts, and therefore would she have been divorced from him: But through the Perswasion of her Friends, who counselled her, a little while quietly to live together, that there Wisdom. was yet hope at length of his repentance, she re­voked her Sentence, changed her Mind, refrain­ed her self, and continued with him in Wedlock; Submission but he accused her for being a Christian; but ha­ving no other Colour nor Cloak to accuse her, his Malice turned against Ptolomaeus who instructed his Wife in the Christian Faith; and after he had suffered much in Prison, he was examined whe­ther Truth gi­veth bold­ness. he was a Christian, or no? whose Conscience bearing him witness of no Crime, but in a just Cause, confessed that he had preached the true and heavenly Doctrine of Christ. For he which denieth himself to be that he is, either condem­neth Nota. that which is in him, by denial, or knowing himself unworthy and estranged from the matter, re­fuseth to confess; whereof neither is found in a true Christian; and when Urbitius commanded that he should be brought forth: one Lucius (that was also a Christian) seeing the Sentence given contrary to all reason, said to Urbitius, what reason is it (O Urbitius) that thou shouldst condemn this Man for confessing the Name of Lucius's godly zeal against Injustice. Christ, which hath comitted neither Adultery, nei­ther Fornication, neither Man-slaughter, neither Theft, neither Robbery neither any wicked Offence, that he may justly be charged withal? Urbitius an­swered nothing to these things, but said to Lu­cius, and thou seemest to me to be such a one: Lucius answered, I am so; and he commanded him to be brought forthwith to the place of exe­cution.

Of the spite that was in the Jews.

The aforementioned Iustinus wrote a Dia­logue Lib. 4. ch. 18. (i. e. a Communication betwixt two or more) against the Jews, wherein he declared their spite against the Doctrine of Christ, say­ing, The Jews Spite a­gainst Christia­nity which was ac­counted Heresie. you have not only hardned your selves from repentance, but have sent chosen Men from Ierusalem, which should pass throughout the World, and pronounce that there was a certain Christian Heresie sprung up▪ slandering us, as the rest do which know us not, so that hereby you proved your selves Authors of Falshood; not only to your own People, but Prophecy then not ceased. to all other Nations: He writeth also that unto his time the Gift of Prophecy flourished in the Church.

Of Hereticks among the Christians, and Sects among the Jews.

Egesippus wrote, how that after Iacobus Iustus Lib. 4. ch. 21. was martyred, in such sort as Christ himself was put to death: his Uncle Simon Cleophas was chosen Bishop, and then they called the Church a pure Virgin; for, as yet (saith he) the Devil had not sown there any corrupt Seed of False Doctrine. But Thebulis, because that he was not chosen Bishop, went about to cor­rupt the same, being one of the Seven Here­ticks among the People: He writes of many more Hereticks, as of Simon, [...]cobius, Dosi­thaeus, Hereticks. Gortaeus, Machotaei, Menend [...]anises, Car­pocratians, [Page 32] Valetinians, Basilidians, and Satur­nians, whereof every one (saith he) hath set a­broach a proper and a several Opinion.

Of these (saith he further) sprang the false Christs, the false Prophets, the false Apostles, False Christs and false Prophets were en­tered then too among the Chri­stians. rending asunder the Church with their false Doctrine, directed against God and Christ; The same Author describeth likewise the old Heresies of the Jews, saying, there were in the time of the Circumcision sundry Sects among the Children of Israel, varying in Opinions, and set opposite against the Tribe of Iudah and Christ; namely these, the Esseans, the Galileans, the Hemerobaptists, the Masbotheans, the Sa­maritans, Many sects among the Iews. the Sadducees, and Pharisees. And by Occasion the aforesaid Egesippus reasoning of the Scriptures called Apocrypha, that is, hid­den, doubtful, or unknown, he said that in his time, divers of them were published by He­reticks, that is, such as make choice, of themselves, what points of Religion they will believe, and what they will not.

Of Dionysius Epistle to the Romans.

Moreover there remaineth an Epistle of Dio­nysius, Bishop of Corinth, unto the Romans, as Lib. 4. ch. 22. Eusebius saith, wherein it is thus written; It hath been your accustomed manner, saith he, even from the beginning, diversly to benefit all The Chri­stians re­lieved the Brethren. the Brethren, and to send Relief throughout the City, supplying the Want of the Poor, by refreshing them in this sort, and especially the Want of the Brethren appointed for slavish [Page 33] Drudgery and digging of Metals. The same Author reporteth of his own Epistles, that they were patched and corrupted; in these Words, When I was entreated of the Brethren to write, I wrote certain Epistles, but the Messen­gers of Satan have sown them with Tares, pulling away some things, and putting to other some. For whom Condemnation is laid up. No marvel then (saith he) though some endeavour to cor­rupt Some cor­rupted the Scriptures. the sacred Scriptures of God, whenas they went about to counterfeit such Writings of so small Authority.

Concerning the Christians Sufferings.

Melito, the Bishop of Sardis, in his Apology to the Emperour, reporteth some of the things Lib. 4. Chap. 25. practised against the Christians, writing thus; The godly People were grieved by reason of new Edicts, which were published throughout Asia, and never before practised, now suffer Persecution. For impudent Sycophants, (that is, Tale-bearers or Slanderers,) and greedy Ga­pers after other Mens Goods, having gotten The Chri­stians were made a prey up­on, yet in­nocent. Occasion, through these proclamations, openly to rob and spoil, day and night, such as com­mit no Trespass at all. And after a few Lines, he saith, The Emperour that is just never put­teth in Practice any unjust thing, and we wil­lingly will bear away the Honour of this Nota. Death; yet this only we will crave of you, that you (after Notice and Tryal had of the Authors of this Contention) do justly give Sentence, whether they are worthy [Page 34] of Death and Punishment, or Life and Quiet­ness.

Of the Encratits and their Heresie.

Out of the School of Syternius and Marcion sprang the Hereticks whom they call Encratits, (that is te say, contient or chast persons) who lib. 4. ch. 27. taught that Marriage was to be aborred, con­temning the ancient Shape and Mould of Man framed of God; And so, by Sequel (or con­sequently) reprehending him that made the Generation of Mankind; again they have com­manded Abstinence from living Creatures, for so they call them; shewing themselves ungrate­ful towards God, who made all things for the Use of Man. After that Iustinus was mar­tyred, Tatianus fell from the Chureh, and be­ing puffed up with presumptuous Estimation and Self-opinion of Doctrineship, as though he passed all other, invented a new Form of Do­ctrine. He dreamed of certain invisible Worlds with the Valentinians: Some report that he presumed metaphrastically (i. e. by a Meta­phor to change one Word from its natural Sence into another Sence like unto it) to alter the Words of the Apostle, correcting, as it were, the order of the Phrase.

The Servants of Christ inhabiting Vienna, and Lions, Cities of France, unto the Brethren throughout Asia and Phrygia, having with us the same Faith and Hope of Redemption, Peace, Grace, and Glory from God the Father and Iesus Christ our Lord be multiplied.

WHEN they had premised certain things by way of Preamble, they pr [...]ceed in these Lib. 5. Chap. 1. Words: The Greatness of this our Tribulation, The Epistle of the French­men unto the Chur­ces of Asia and Phry­gia. Extraor­dinary Sufferings. the fury of the Gentiles against the Saints, and what things the blessed Martyrs had suffer­ed, we are not able exactly to express by Word, or Comprehend in Writing; for we are not only banished our Houses, Baths, and common Market-places, but altogether every one one of us are straitly charged not to shew our Faces. And many have born all the Vexations that the Multitude have laid upon them, as Examinations, Scourgings, Draggings, [Page 36] Spoiling, Stoning, Fettering, and the like whatsoe­ver the heady savage Multitude accustomed to practise against their professed Enemies. Next, being had unto the open Market-place, and Examination had, they were condemned in the Presence of the People, by the Tribune (that was, a certain Officer that ought to have defen­ded their Liberty) and the other chief Potentates of the City, and were cast into Prison until the Presidents coming: After that, when they were brought before the President which had exercised all kind of extream Cruelty against us: Vetius Epagathus, one of the Brethren, (whose Conversation was so perfect, that he was thought comparable with Zachary the Priest) allowed not of the Sentence unjustly pronounced against us, but with vehement Motion required that Audience might be given him, to plead for the Brethren, alledging that we had commit­ted no Impiety, which being denied him, of such as compassed the Tribunal (that is, the Iudgment-Seat) and the President rejecting this just Petition, only demand whether he was a Christian? Which he confessed with a loud Voice, and so he was received un­to the Fellowship of the Martyrs: And was called the Advocate (that is, one which pleadeth for another in a Consistory, or in a Iudgment place) of the Ghristians.

There was certain found unready and as yet weak, not of abillity to bear the Burthen of so weighty a Combate (in number Ten) which fell through the Frailty of the Flesh, to our great [Page 37] Heaviness,, and sorrowful Lamentation, quai­ling the Chearfulness of others, which were not as yet aprehended, but accompanied the Mar­tyrs, what Torments soever befell them, and severed not themselves from them; then Trem­bled we all for fear, and that greatly, because of the uncertainty of Confessions; being not ter­rified Of the Love that was among the suffer­ing Chri­stians. with any Torments, but careful for the end, least any should fall from the Faith, daily there were apprehended such as were worthy to fulfil the number of the Faln Weaklings, so that out of both these Churches, as many as Ruled and bore the greatest sway were taken and Ex­ecuted, and also certain of the Ethnicks (i. e. Heathens) being our Servants were taken (for the President had commanded publickly a Gene­ral Inquisition to be made for us) who being o­vercome by the subtil slights of Satan, and ter­rified with the sights of the Torments which the Saints suffered, through the perswasion of the Souldiers, feigned against us, and reported that we used the feastings of Thiestes and the Incest of Oedinus, with divers other Crimes, which Slanders falsty rai­sed against the Chri­stians. may neither Godlyly be thought upon, neither with modesty be uttered, neither without Im­piety be believed. These things now being Bruit­ed, (or reported) abroad, every body (almost) was moved and incensed against us, insomuch that they which for familiarity sake, used mo­deration Their fa­miliar ac­quaintance were offen­ded at them. before, now were exceedingly moved and mad with us, great then was the rage both of People, President and Souldiers against the Martyrs: And among the rest there was a wo­man called Blandina, by whom Christ shewed, [Page 38] that those things which in the sight of men ap­pear vile, base and Contemptible, deserve great glory with God, for the true Love they bear to him indeed without boasting in shew. For when as we all Quaked for fear, yea and her carnall Mistress (which also was one of the persecuted Martyrs) was very careful least that peradven­ture, at the time of her Answer, by reason of the frailty of the Flesh, She would not persevere Constant: Yet she was so replenished from a­bove with Grace, that the Executioners, which Tormented her by turns from morning to night Fainted for weariness and ceased, confessing themselves overcome: and that they were no longer able to Plague her with any more Punish­ments, &c. For she like a noble wrestler, was nenewed at her Confession, for (as it is repor­ted of her) as oft as she pronounced: I am a Christian, neither have we Committed any Evil: She was recreated, refreshed, and felt not Pain of her Punishment.

Sanctus also bare nobly and valliantly; yea above the Nature of man, all such vexations as man could devise; his Constancy was so great, that he uttered neither his own Name, neither his Kindred, neither the Country whence he was: nor whether he were Bond or Free, but unto e­very Question, he answered in the Roman tongue, I am a Christian. This confessed he often in­stead of all other things, of his Name, and Ci­ty and Kindred; neither could the Gentiles get any other Language of him; wherefore the President and the Tormentors were feircely set against him; and when as now there remained [Page 39] scarce any Punishment unpractised, at length they applyed unto the tenderest parts of his Bo­dy, Plates of Brass Glowing Hot, which [...]ryed, Scared and Scoarched his Body, yet he remained Cruel tor­ment. unmovable, nothing amazed, and constant in his confession, being strengthened and moistened with the Dew which fell from the Celestial (that is, Heavenly) Fountain of the Water of Life.

Over all his Body his Flesh was wounded, his Members bescarred, his Sinews shrunk, so that the Natural shape, and outward hew was quite changed. And when as the wicked Tormentors a few days after had brought him to the place of Torment, and well hoped, that if they pun­ished him now they should overcome him and prevail: or if that he dyed in Torment, they A wonder­ful thing if true. should terrifie the rest, and so warn them to take heed: None of all these things happned unto him, but beyond all mens expectation in the latter Torments his Body was released of the pain, recovered the former shape (as it is recor­ded of him) and the Members were restored to their former use; so that the second Plague through the Grace of Christ, was no grievous malady (i. e. disease) but present Medicine,

Again, Satan going about Blasphemously to slander us, procured Biblis a woman (one of them which had fainted before) to be brought forth, supposing her frail and fearful mind, now to be quite altered from the Christian Opinion, consequently through her Blasphemous denial to be in danger of Damnation. But she at the very hour of Torment, returned unto her self, [Page 40] and waking as it were out of a dead sleep, by means of these Punishments Temporal, consider­ed of the pains of Eternal Fire, and unlooked for, cryed out unto the Tormentors, and said, How could they devour Infants, which were not suffered to touch the Blood of Bruite Beasts? Therefore when she confessed her self a Christian, she was appointed to take her chance among the Martyrs. Afterwards the Saints were Impriso­ned in deep and dark Dungeons, and were fet­tered in the Stocks, and their Feet stretched unto The Saints cast into dark and deep Dun­geons. the fifth boord chink, with other Punishments, which furious Ministers or Goa [...]ers, full of de­vilish rage are wont to put in ure (i. e. use) and practise upon poor Prisoners: so that many were stifled, and strangled in Prison.

And when many of the Saints were so weak­ned with grievous Torments, that life seemed unto them unpossible, they remaining shut up in close Prisons, destitute of all mans aid; yet They were comforted of the Lord when de­stitute of mans Aid. even then were they Comforted of the Lord, and confirmed in Body and mind, so that they stirred up and Comsorted the rest, several of the younger sort that were newly apprehended, whose bodys had not before tasted of the lash of the whip, loathed the closeness of the Prison, and were choked up with stinch: And Pothinus Bishop of Lyons being above four score and ten years old, weak of Body, scarce able to draw breath, because of the Imbecillity (i. e. Feeble­ness or Weakness) of Nature; he was carried of the Souldiers and laid before the Tribunal (i. e. Iudgment) seat accompanied with the Po­tentates (i. e. Princes or great Rulers) of the City, [Page 41] and the whole multitude diversly shouting, as if he had been Christ; he hath given a good Te­stimony: And being asked of the President who was the God of the Christians; he answered, If thou become worthy, thou sholt understand.

After this answer, he was cruelly handled, and suffered many stripes; for such as were nearest to him, struck at him both with hand and foot, and such as stood afar off, look what each one had in his hand, that was thrown at his head; and such as ceased from pouring out their poi­soned malice, thought themselves to have grie­vously offended; supposing by this means to a­venge the ruine of their rotten Gods. After­wards he was cast into Prison, where after two days he departed this life.

Moreover, as many as fainted in the first per­secution Recanta­tion avai­led not. were all alike imprisoned, and Parta­kers of the affliction, neither did they prevail, or the denial profit them; it was thought sufficient Fault, that they confessed to have been such; but these as Murtherers and hainous Trespassers, were twice more grievously plagued. The joy of Martyrdom, the hoped promises, the love towards Christ, and the fatherly Spirit, comforted the one Company; The other were vexed in Conscience, so that their outward Countenance bewrayed their inward Apostacy, i. e. their revolting or fal­ling from the True Religion; for the former went cheerfully with great majesty and grace, their Fetters becoming them as the skirts of the new­married The diffe­rence be­twixt the faithful & unfaithful Spouse, garnished with sundry Co­lours, and laid over with Gold, and withal yiel­ding a Christian fragrant, (i. e. sweet-smelling) [Page 42] smell, so that many supposed their Bodies to have been outwardly perfumed: But the other all sad and mournful, as vile ond abject caitified i. e. base, naughty, mis-shapen Creatures, full of all deformity, derided of the Gentiles them­selves, deserving death as degenerating Cow­ards, destiture of the most precious, glorious, and lively Name of Christianity; with the sight hereof many are confirmed, so that suddenly be­ing apprehended, without stay they professed their Faith. A little after, in the same Epistle, it is shewn, how that Maturus, Sanctus, and Blan­dina, were led unto the brute Beasts in the popu­lar and publick spectacle of the heathenish In­humanity, even at the day appointed of set pur­pose, where Maturus and Sanctus were diversly tormented with sundry sorts of punishment, as if they had suffered nothing before; and whatso­ever the outragious multitude craved and com­manded, that they suffered; but above all, they patiently suffered the Iron Chair, wherein their Bodies boiled as in a Frying-pan; yet could they get no other Sentence of Sanctus, save that Con­fession Terrible cruelty. which he cried at the first. And because Caesar had commanded that such as confessed themselves Christians should be executed, and such as renounced should depart the frequented Solemnity (which by reason of the concourse of the Gentiles from every Country was at the beginning very populous) he brought forth A s [...]d time. from Prison the blessed Confessors (for so it seems the Christians were sometimes called) into the open Spectacle, or View, and Presence of the People, to be scornfully gazed upon, [Page 43] and when he had again made Inquisition them, as many as he (to wit, the President) found to be priviledged Persons of Rome, those he beheaded, the rest he threw to be torn asunder of wild Beasts. But Attalus was burned in the Iron Chair; and being demanded what Name God had, he answered, God is not called after the manner of Men. And after these things, Blandina, together with Ponticus (a young Man of fifteen years of Age) was brought forth, and compelled to swear by their Idols Names: But they constantly persevered in their Opinion, and contemning their Idols, set the multitude in such a rage against them, that they neither pi­tied the years of the young Man, nor spared the Womankind, but plagued them with many Torments used in their Theaters (i. e. certain Places made for People to sit and behold solemn Games and Plays) urging them now and then The Chri­stian Mar­tyrs would not swear. to swear; which when they could not bring to pass, Ponticus, being encouraged of the Sister in presence of Pagans (i. e. Heathens or Infidels) who then beheld how she exhorted and confir­med the young Man, after he had suffered ma­ny Torments, yielded up the Ghost. And Blandina was afterwards wrapped in a Net, and tumbled before a wild Bull, who fanned and tossed her with his Horns to and fro, yet, it is said, she had no feeling of these things; her Mind being fixed and wholly set upon the Con­ference which she had with Christ; and finally she was beheaded.

The Rage and Cruelty of the Gentiles did not herewith cease against the Christians; for as [Page 44] many as were choaked up with the noisome stink of the Prisons, were thrown to be devoured of Dogs, and a continual watch set day and night, that none of them should be buried; and The Mar­tyrs were not be bu­ried. some fretted and fumed at them, with the gna­shing of their teeth, seeking further revenge­ment of them; others derided and scoffed them, magnifying their Idols, as Causers of the Chri­shians Calamity. And such as were of a milder Nature, and somewhat sorrowed at our Suffe­rings upbraided us (i. e. cast them in the teeth) The Chri­stians up­braided. and said, Where is their God? and what profited them this Religion, which they preferred before their Lives? And after they had kept the dead Bo­dies six days unburied, at length were burned to ashes; the ashes also they gathered and scat­tered in the River Rhoanus,) which passed by, so that no jot or relick thereof should longer re­main upon Earth.

This they did, to the end they might over­come God, and hinder the reviving of the Saints, lest that, as they said, there should be any fur­ther hope of the Resurrection, whereof, say they, the Christians being fully perswaded, Christian Religion termed new and strange. bring among us a strange and new Religion: They contemn (i. e. despise) punishment, and hasten themselves cheerfully unto death: Now let us see whether they can arise, and whe­ther their God can help and deliver them from our hands.

Of Attalus's Revelation. Chap 3.

In the aforesaid Epistle, there was a certain Narration contained, concerning one Alcibiades, who lived miserably, feeding only on Bread and Water, when he had determined with him­self to live in Prison: It was revealed to Atta­lus, after his first Conflict on the Theater, that Alcibiades did not well, in that he used not the lawful Creatures of God, and also gave an oc­casion of doubting unto others. Hereof when The Spirits of the Christians were sub­ject one to another. Alcibiades was perswaded, he used all things in­differently, and praised God: For they were not destitute of the Grace of God, but had the Holy Ghost for their Director.

What Irenaeus wrote concerning the Holy Scriptures. Ch. 8.

Eusebius relates what Irenaeus hath writ con­cerning the Four Evangelists (i. e. the Bringers of good Tidings) saying, Matthew delivered unto the Hebrews the History of the Gospel, written in their own Tongue. When Peter and Paul had Of the E­vangelists. preached at Rome, and planted the Church, af­their departure, Mark the Disciple and Inter­preter of Peter also, delivered us in writing such things as he had heard Peter preach. And Luke accompanying Paul, comprised in one Vo­lume the Gospel preached of him. After these, Iohn the Disciple of our Lord, which also lea­ned on his Breast, published a Gospel unto the Posterity remaining at Ephesus. Moreover, in [Page 46] the same Chapter it is said, That in the Capti­vity of the Iews under Nebuchadnezzar, the Scri­ptures Concern­ing the Scriptures. were perished (the Iews returning into their own Region, i. e. Country, after seventy years, in the time of Artaxerxes King of Per­sia) he inspired Esdras the Priest, of the Tribe of Levi, that he restored again all the Sayings of the former Prophets, and delivered unto the People the Law given by Moses.

Apollinarius concerning Montanus. Chap. 14.

It is now a great while ago, well-beloved A. M. since thou didst enjoin me this Task, that I should publish some Book against the Follow­ers of the Heretick Montanus, whereupon I doubted unto this day what was best to be done: Not because I was not able to confure their Falshood, and give Testimony unto the Truth, but that I feared greatly, lest by writing I should seem to add something to the Doctrine of the New Testament, whereto nothing may be ad­ded, and wherefrom nothing may be taken away, by him that will lead a Life agreeable to the Go­spel. I being of late at Ancira in Galatia, found the Church through Pontus, not with Prophets, as they call them, but rather, as it shall be pro­proved, with Fal [...]e Prophets; where through False Pro­phets were entered. the Lord, as much as in me lay, I disputed in the Chuhch, the space of many Days, against them and their several Objections, so that the Church rejoiced, and was thereby confirmed in the Truth; but the contrary Part yet repi­ned, and the Gainsayers were very sorrowful.

[Page 47] It is written of Montanus, that he was puffed up with an immoderate Desire of Primacy, i. e. Chief Authority, opened a Gap for the Adver­sary to enter into him; and being mad and e­stranged suddenly, and bereft of his Wits, wax­ed furious, and published strange Doctrine, con­trary to the Tradition and ancient Custom of ancient Succession, now received, under the Name of Prophecy; they which then were Auditors of this unlawful Preaching, some cha­stised and checked him for a Lunatick (i. e. one possed with Lunacy, who at certain times of the Moon is distracted in his Wits) and one that was possessed with the Spirit of Errours, and forbad him to Preach, being mindful of the Forewar­nings and Threatnings of our Saviour tending to this end, that we should take diligent heed of False Prophets. Others waxed insolent (i. e. proud) and boasted and bragged of him not a little, as if he had been endued with the Holy Ghost and Gift of Prophecy; so that through disobedient Persons, he came to be more ho­noured than his Merit did require: And two Women being possessed of a foul Spirit, spoke fond, foolish, and fantastical things, even as he had before, and they gloried and rejoiced in that Spirit which pronounced them happy, and puffed them up with infinite fair Promises; yet A deceit­ful Spirit. sometimes by Signs and Tokens he rebuked them to their faces, so that he seemed a chasti­sing Spirit. There were few of the Phrygians seduced, notwithstanding that bold and blind Spirit instructed them to blaspheme and revile generally every Church under Heaven, because [Page 48] they neither did Homage (i. e. a servile Ceremo­ny of some Tenants, which by Duty they owe to their Saints did no homage Lords) neither courteously received among them that false Spirit of Prophecy. Those things he wrote in his first Book; and in his second Book he writeth thus of their Ends: These, say they, are the Prophets which the Lord promised to send his People. Let them answer me: I charge them in the Name of the Living God, O ye Good People, Is there any of the Sect of Montanus, and these Women which have been persecuted by the Jews, False Pro­phets are not perse­cuted to death. or put to death by any Tyrant? Not one of them bearing the Name was either apprehended or cru­cified, neither was their any Woman of them in the Synagogues of the Jews either scourged or stoned at all, but Montanus and Maximilla are said to die' another kind of Death.

Moreover, when the Bishops went about to rebuke the Spirit which spoke in Maximilla, they were hindred by others that wrought by the same Spirit, saying, Let not the Spirit of Maximilla say, I am chased as a Wolf from the Sheep: I am no Wolf, I am the Word, the Spirit and Power; but let him manifestly express the power by the Spirit, and prevail.

Apollonius against the Montanists.

He wrote in this manner, saying, But what kind of New Doctrine this is, his Works and Doctrine do declare. This is he which taught the breaking of Wedlock, i. e. Marriage; this is he which prescribed Laws of Fasting: This is he which called P [...]puza and Tymium (pelting [Page 49] Parishes of Phrygia) Jerusalem, to the end he might entice all Men from every where to fre­quent thither. This is he which first ordained Tollgatherers and Taxers of Money; this is he which under pretence and colour of Oblations, First In­venter of Bribes. Gives hire to the prea­chers of his doctrine. Bribes be­cometh not prophets. hath cunningly invented the Art of Bribing; this is he who giveth great hire unto the Preachers of his Doctrine, that by feeding of the Paunch his Prophecies may prevail. Moreover, he addeth, saying, Doth not the whole Scripture forbid that a Prophet should receive Rewards and Money? When I see a Prophetess receive gold and silver, and goodly Garments, how can I chuse but detest her? Again, of another he saith, And besides these, Themison also, inflamed with the burning Thirst of Covetousness, tasted not of the tart Cognisance of Confession before the Tyrant; but shuffled himself out of Fetters with much Mo­ney. And whenas therefore he should have humbled himself, yet he all in bragery as if he were a Martyr, i. e. one that died for Righte­ousness sake, after the example of the Apostle, wrote a Catholick, i. e. Universal or General, Epistle very presumptuously, to instruct them which believed better than himself, and to ex­hort them to strive with him for this New Do­ctrine, and to revile the Lord and his Apostles, and his holy Church.

Again, speaking of one of their highly esteemed Martyrs, he writes in this sort: And that we trouble not our selves with many, let the Pro­phetess tell us touching Alexander, who called himself a Martyr, with whom she hath banque­ted, whom also many do adore, i. e. worship, [Page 50] whose Thefts and other heinous Crimes, which he suffered for, I will not presently rehearse, for they are publickly known and registred, Whose Sins hath he pardoned? Whether doth a Prophet yield theft unto a Martyr, or a Mar­tyr an immoderate Desire of gathering unto a Prophet?

For as when Christ commanded, You shall not possess Gold, neither Silver, neither two Goats; these, on the contrary, seek after the Possession of unlawful Substance; for they whom they False pro­phets co­vetous. call Prophets and Martyrs, have extorted Mo­ney, i. e. wrested it from people per force, not on­ly of the Rich, but of the Poor, the Fatherless and Widows. But if they plead innocency, let them stay and join with us in the issue in the matter, upon this condition, that if they be overthrown, at leastwise from henceforth they will cease to commit the like Sin again. The Fruits of the Prophets are to be tried; the Tree is Note. to be known by its Fruit. And that the case of Alexander may be known of such as desire it, he was condemned at Ephesus by Aemilius Fron­tinus, not for his Profession, but for his presum­ptuous and bold enterprised Theft, being a lewd Person: And then with a false pretence of Chri­stian Profession, seducing the faithful of that place, he was pardoned and set at liberty.

Again, in another place, he writeth of their Pro­phets thus.

If they deny their Prophets to have been Bri­bers, let them affirm it conditionally that if it [Page 51] be proved, they be no longer Prophets. For all the Works of a Prophet are necessarily to be proved. Tell me, I beseech ye, Is it seemly for a Prophet to painthimself in Colours? Is it seem­ly for a Prophet to smooth himself with the white glittering Stibi [...]? i. e. A certain Stone which maketh the Skin look very fair, when it is rubbed with it. Is it seemly for a Prophet to pinch and gingerly to set forth himself? Is it seemly for a Prophet to Dice and Cards? Is it seemly for a Prophet to be a Usurer? Let them answer me.

Of Apollonius's Apology before the Senate. Chap. 19.

Apollonius, who was said to be a Christian Philosopher, i. e. a Lover of Wisdom and Lear­ning, was brought before the Tribunal, i. e. Judgment-Seat, at Rome; and being earnestly intreated of the Judge to render an account of his Faith before the Noble Senate, i. e. the Coun­cil, he exhibited, i. e. gave, or presented, in the presence of them all, a notable Apology, i. e. Defence or Speech, of his Faith, in which he suffered Martyrdom, i. e. a suffering of grie­vous torment unto death, for constant perseve­rance A cruel Law a­gainst the Christian [...] in true Religion. For the antient Deeree was of Force, and prevailed among them, that the Christians which were once presented before the Tribunal-Seat, and not revoked, i. e. called back again, their Opinions should no more be set a liberty.

A Controversie among the Bistops about celebrating Chap. 23. Easter.

Immediately upon this, Victor Bishop of Rome goeth about to sever from the unity in the Com­munion, all the Churches of Asia, together with A division among the Christians when they apostati­zed. the adjoining Congregations, as savouring not aright, and inveighing, i. e. speaks bitterly, a­gainst them in his Epistles, and pronounceth flatly all the Brethren there for excommunica­ted Persons. But this not pleasing all the Bi­shops, they exhorted him to seek after those things which concerned Peace, and Unity, and Love between Brethren. And one amongst the rest wrote to him, saying, Neither is this Con­troversie only of the Day, but also of the kind or manner of fasting; some think they ought to fast Their Opi­nions con­cerning fasting. one Day, some two, some forty; and telling the Hours throughout day and night, they count a day. Moreover, he added how that they that were Bishops before Soter, of the See which thou governest, neither did so observe it themselves, neither left they any such Commandment unto their Posterity; and yet they (though not observing the same Custom) were at unity with them, which resorted to them from other Churches, and did observe the same, although their Obser­vation was contrary to the Minds of such as ob­served it not.

Of the Martyrdom of Potamaiaena a Virgin, Marcella her Mother, and Basilides a Soul­dier. Chap. 4.

It is said that Potamaiaena for the Chastity of her Body, and Purity of Mind, strove very stoutly with her Lovers; and that after she had suffered very much for the Faith of Christ, with her Mother Marcella, she was burnt with fire, and consumed to ashes; after Sentence pronounced, Potamaiaena was taken and led to Basilidos, a Souldier of Authority among the Host, to execution. And when the Multitude molested her fore, spitefully handling her with opprobrious, i. e. repro [...]chful, Terms; Basilides repressed and rebuked their raging Speeches, Basilides compassion pitying her very much, and practising great Courtesie towards her: And, on the other side, she approved and acknowledged his cour­teous Dealings towards her, and bade him be of Good Cheer, &c. When she had done speaking to him, Pitch scalding hot was poured by little and little over all her Body. and such was the suffering that this Worthy Virgin sustai­ned.

But not long after, Basilides being required by his Fellow-Souldiers to swoar for some occasion or other, he refused, and said That it did not be­come Basilides would not swear. him, or it was n [...]t lawful for him to swear, for h [...] was a Christian. At the first he was thought to dally; but when he constantly a vou­ched [Page 56] it, i. e. affirmed it boldly, he was brought before the Judge, and there confessing the same, was clapt in Prison, afterwards he was beheaded and suffered Martyrdom.

Clemens Bishop of Alexandria, of the Canonical Chap. 13. Scripture.

The Epistle unto the Hebrews he affirmeth to be Paul's for undoubted, and therefore written in the Hebrew Tongues for the Hebrews sakes, but faithfully translated by Luke, and preached unto Note. the Gentiles. It is not to be misliked at all, saith he, that Paul an Apostle is not prefixed to this Epistle; for, saith he, writing unto the He­brews, because of the ill Opinion they concei­ved of him, very wisely concealed his Name, lest that at first he should dismay them, i. e. asto­nish them. Afterwards of the Order of the Evan­gelists, according unto the Tradition of the Elders, he writeth thus: The Gospels which contain the Genealogies (i. e. a description of Stocks, Line­ages, or Pedigrees) are placed and counted, first, The Gospel after Mark was written upon this occasion: When Peter preached openly at Rome, why Mark wrote. and published the Gospel by rote, many of the Auditors intreated Mark, being the Hearer and Follower of the Apostle a long while, and one that well remembred his Words, to deliver them in writing such things as he had heard Peter preach before; which thing when he had signi­fied to Peter, he neither forbad him, nor com­manded him to do it.

[Page 57] Iohn last of all, seeing in the other Evange­lists the Humanity of Christ set forth at large, Why Iohn wrote. being intreated of his Friends, and moved by the Holy Ghost, wrote chiefly of his Divi­nity.

Bishops were divided about a Lay-man's Prea­ching. Chap. 19.

Origen was intreated of the Bishops to dis­pute in the open Church, and to expound the Holy Scripture, before he was called to the Ministry: Which may evidently appear, by that which they wrote in defence of the fact unto Demetrius concerning him, after this man­ner: (He laid this down in his Letters, that there was never such a Practice heard of: that there could no where the like President be found, that Lay-men, i. e. such as are not of the Clergy) in pre­sence of Bishops have taught in the Church. We Deme­trius an­swered. know not for what cause he reporteth a mani­fest untruth, whenas there may be found such as in open Assemblies have taught the People; yea, whenas they were present Learned Men that could profit the People: And moreover, Holy Bishops at that time also exhorting them to Preach; as several might be instan­ced.

Dionysius Bistop of Alexandria reporteth in his Chap. 40. Epistle, the Constancy of such as were Mar­tyred at Alexandria, under Decius; as followeth.

An Epistle of Dionysius Bishop of Alexandria, unto Novatus. Ch. 44.

Dionysius unto the Brother Novatus, sendeth greeting: If thou wast constrained against thy will, as thou saist, thou wilt declare the same, if thou return willingly. Thou shouldst have suffered rather any thing, than to have rent asunder the Church of God; neither is this Martyrdom which [Page 65] is suffered for not severing and dividing the Church of less Glory than that which is tolerated, i. e. suffered, for denial of Sacrifice unto Devils, yea, in Iudgment, it is of far greater Glory. For in the one Martyrdom is suffered for one Soul, in the other for the Universal Church; i. e. the Church in general, or the whole Church. For if thou either perswade the Brethren, or constrain them to return to Unity, this notable Act will be far greater than the Fault that went before; and the one will be imputed, i. e. laid to his charge, the other will be commended: If thou canst not per­swade the rebellious and disobedient, save at least­wise thy own Soul. I desire thy Health in the Lord, and thy embracing Peace and Unity.

Concerning Origen.

ORigen is said to have suffered much affliction for Christ's sake, being famous, eloquent, Chap. 1. trained in the Church even from his Youth up; but through Envy he was brought before the Rulers and Magistrates, and through the de­spiteful subtilty and crafty Invention of Satan, he was brought into great slander and blemish of Infamy. They say, that the Authors of Ini­quity devised that a Man should work the feat; that is, they prepared an Ethiopian, or foul Black-moor, beastly to abuse his Body; but he not being willing to away with, neither willing to hear of so horrible an Act, brake out into loud Speeches, and exclaimed at both the things which were given him in choice: Rather than the one, he would do the other. [Page 67] The Choice was, That either a Black-moor should play the Sodomite with him; or he himself should Twotkings put to his choice. His Fall. sacrifice unto Idols: And in the end he consented to Sacrifice; whereof when they had put Frankin­cense crifice in his hand, they threw it into the Fire upon the Altar. By this means he was by the Judge put from Martyrdom, and also banished the Church. After that, he was intreated by the Priests of Jerusalem, to bestow a Sermon upon the People in the Church; after great in­treaty, and in a manner constrained by the Priests, he rose up, took the Bible, opened it, and happened upon this Parcel of Scripture: Unto the ungodly, said God, Why dost thou preach my Laws, and takest my Covenant in thy mouth? When he had thus read, he clasped the Book, Psal. 50. He was guilty. sate down, and burst out into Tears, together with all the Audience, i. e. the Assembly of People, which wept with him. He lived till he was Threescore and nine Years old: And after his Fall, he wrote his Lamentation, out of which I have drawn this following Ex­tract.

O ye Saints and Blessed of God, with waterish Eyes and wet Cheeks soaked in D [...]lour (i. e. Sor­row) and Pain; I beseech you to fall down before the Mercy-seat of God for me, miserable Sinner: Wo is me, because of the Sorrow of my Heart: Wo is me that my Soul is thus afflicted; wo is me that I am compassed thus on every side, and shut up in my Sin, and that there is no Health in me: Wo is me, O Mother, that ever thou brought­est me forth for a skilful Lawyer, to be over­thrown [Page 68] in his unrighteous Dealing; for a reli­gious Man to fall into extream Impiety (i. e. Ungodliness.) Wo is me, O Mother, which broughtest me forth a righteous man to be con­versant in unrighteousness; an Heir of the Kingdom of God, but now an Inheritor of the Kingdom of the Devil; a perfect Man, yet a Priest found wallowing in Impiety; a Man beautified with Honour and Dignity, yet in the end blemished with Shame and Ignominy (i. e. Infamy) a Man beset with many Evils, and choaked with infamous Doings: Wo is me, O Mother, which broughtest me forth as an high and lofty Turret (i. e. Tower) yet suddenly turned down to the Ground; as a fruitful Tree, yet quickly withered; as a burning Light, yet forthwith darkened; as a running Fountain, yet by and by dried up.

Wo is me that ever I was bedecked with all Gifts and Graces, and now seem pitifully de­prived of all. But who will minister moisture unto the Temples of my Head, and who will give streams of Tears unto my Eyes, that I may bewail my self in this my sorrowful plight (i. e. estate.)

Alas, O Priesthood, how shall I bewail thee? Alas, O Ministry, how shall I lament thee? O all you my Friends tender you my case, pity my Person, in that I am dangerously wounded. Pity me, all ye my Friends, in that I am now become an abject Person (i. e. a Cast-away, or one cast down in mind, almost desperate:) Pity me, O ye my Friends, in that I have now trodden under-foot the Seal and Cognisance (i. e. [Page 69] notable Token) of my Profession, and joined in League (i. e. Peace, Truce, or Friendship) with the Devil: Pity me, O ye my Friends, in that I am rejected and cast away from the Face of God: It is for my lewd Life that I am thus polluted, and noted with open shame: Be­wail me whom the Angels have bewailed; be­wail me whom the Saints have bewailed; be­wail me, O all ye Nations under Heaven, in that I am fallen from my Glory.

The Lord hath made and engrafted me a fruitful Vine, but instead of pleasant clustered Grapes, I have brought forth pricking Thorns: Bewail me also, for that instead of Grapes I have brought forth Brambles.

Alas, what have I felt, and how am I fallen? Alas, how am I thus come to naught? There is no Sorrow comparable unto my Sorrow; there is no affliction that exceedeth my affli­ction; there is no bitterness that passeth my bit­terness; there is no Lamentation more lamen­table than mine, neither is there any Sin greater than my Sin, and there is no salve for me.

Alas that ever I was Doctor, and now oc­cupy not the room of a Discipl [...]: Thou know­est, O Lord, that I fell against my Will, when­as I went about to enlighten others, I darkened my self; when I endeavoured to bring others from death to life, I brought my self from life to death: When I minded to present others be­fore God, I presented my self before the Devil; when I desired to be found a Friend and a Fa­vourer of Godliness, I was found a Foe, and a [Page 70] Furtherer of Iniquity: When that I set my self against the Assemblies of the wicked, and re­proved their Doings, there found I shame and the most pestilent Wound of the Devil: When that I was ignorant and unskilful in the divers slights of strivers which commonly entrap men; I allured and exhorted them to the knowledge of the Son of God; wherefore after much sif­ting, they promised me, unhappy man, crafty Conveyances to avoid the Subtilty of Satan. But after that I departed from them, the Devil in the same night transformed himself into an Angel of Light, and reasoned with me, saying, When thou art up in the morning, go on, and perswade them, and bring them to God; if they demand ought of thee, if in case they con­descend and hearken unto thee, do It, and cease not, staggering nothing at the matter, to the The Ser­pent's sub­tilty. end many may be saved.

And again, the Devil going before to prepare the way, whetted their Wits to devise mischief against me silly Wretch, and sowed in their Minds Hypocrisie, Dissimulation, and Deceit. But I, O unhappy Creature, skipping out of my Bed at the dawning of the day, could not finish my wonted Devotion, neither accomplish my usual Prayer, but wishing that all men might be saved, and come unto the knowledge of the Truth, folded and wrapped my self in the snares of the Devil. I got me unto the wicked; I re­quired of them to perform the Covenant made the night before.

O blinded Heart, how didst thou not remem­ber? O foolish Mind, how didst thou not be­think [Page 71] thy self? O witless Brain, how didst thou not understand? O thou Sense of Un­derstanding, where didst thou sleep? But it was the Devil which provoked thee to slumber and sleep, and in the end slew thy unhappy and wretched Soul. He bound my Power and Might, and spoiled me of my Knowledge; he bound my Power and Might, and wounded me. I answered but in word, and became reproach­fully defamed: I spake without malice, yet felt a spight. The Devil raised an Assem­bly about me, and pronounced against me that unjust Sentence: ORIGEN hath Sa­crificed. O thou Devil, what hast thou done unto me? How hast thou wounded me? I bewailed sometime the Fall of Sampson, but now have I felt a far worse my self; I bewailed heretofore the Fall of Solomon, yet now am I fallen far worse my self; I have bewailed heretofore the State of all Sinners, yet now have I plunged in them all.

Sampson had the Hair of his Head clipped and cropped off, but the Crown of Glory is fallen off from my Head: Samson lost the car­nal Eyes of his Body, but my spiritual Eyes are digged out. It was the Wiliness of a Wo­mon that brought him to his Confession, but it was my own Tongue that brought me to this sinful Fall: And even as he wanted after that the loss of his earthly Possession; so my Tongue having bolted out this wicked Saying, deprived me of the spiritual Gifts, which some­times have flowed with Heavenly Riches. And even as he being severed from the Israelites, [Page 72] and cleaving unto Foreigners, endured these things; so I going about to save notorious Sinners, brought my self Captive unto Cap­tives, and the Bond-slave of Sin. Alas, my Church liveth, yet am I a Widdower; alas, my Sons be alive, yet am I barren: Alas, every Creature rejoiceth, and I alone am for­saken and sorrowful: Alas, O Church, where­in I was gladsome: Alas, O Seat, wherein I sate full merry: Alas, O Spirit, which here­tofore camest down upon me, why hast thou forsaken me? I am forsaken, and become de­solate, because of the Corruption and Filth of mine Iniquity. Bewail me that am depri­ved of all Godliness; bewail me, O ye bles­sed People of God, who am banished from God; bewail him who is bereaved of the Holy Ghost; bewail me that am thrust out of the Wedding-Chamber of Christ: Bewail me who once was thought worthy the King­dom of God, but now altogether unworthy: Bewail me that am abhorred of the Angels, and severed from the Saints of God: Bewail me for that I am condemned to eternal Pu­nishments: Bewail me, for that I am here on Earth, and now tormented with the Prick of Conscience: And what shall I do I wot not, being thus on every side beset with Mi­sery.

If there be any Man that can, I beseech him now to help me with his earnest Prayers, and with his sorrowful Tears; for now it be­hoveth me to shed infinite Tears for me great Sin. Who knoweth whether the Lord will [Page 73] have mercy upon me, whether he will pity my Fall, whether he will tender my Person, whether he will be moved with my Desola­tion, whether he will have respect unto my Humility, and encline his tender Compassion towards me, who have no taste nor relish of him, but am as the unsavoury Salt.

Now let the Elders mourn, for that the Staff whereto they leaned is broken: Now let the Young Men mourn, for that their School-Master is fallen: Now let the Virgins mourn, It is sasd Origen gelded himself. for that the Advancer thereof is defiled: Now let the Priests mourn, for that their Patron (i. e. a great Friend) and Defender is shamefully fal­len: Now let all the Clergy (i. e. Bishop, Priests, Deacons, &c.) mourn, for that their Priest is fallen from the Faith: Wo is me that I sell so lewdly; who is me that I fell most dan­gerously, and cannot rise again.

Now all ye which behold my Wound trem­ble for fear, and take heed that ye slumber not, neither fall into the like Crime (i. e. Fault or Offence;) but come jointly which have the same measure of Faith, let us assemble together and rend our Hearts, and provoke streams of Tears to gush out of the Temples of our Heads: I mourn and am sorry from the Heart root, O ye my Friends, that ever I fell from aloft; I have fallen, and am bruised, there is no Health in me. Let the Angels lament over me, because of this my dangerous Fall: Let the Garlands and Crowns of the Saints la­ment over me, for that I am severed from a­mong their blessed Assemblies: Let the Holy-Church [Page 74] lament over me, for that I am rui­nously decayed: Let all the People lament over me, for that I have my deaths Wound. I was constrained of the Holy Bishops to break out into some Words of Exhortation, and taking the Book of Psalms in my hand, I prayed and opened; and I lighted upon that Sentence, the which I am ashamed to repeat, yet compelled to pronounce, Unto the ungodly said God, Why dost thou preach my Laws, and takest my Covenant in thy Mouth? But bewail me, and lament this my bitter Sorrow; bewail me who am in like case with the reprobate Jews (i. e. Cast­aways) for that which was said unto them by the Prophet, now soundeth alike in my Ears; What shall I do that am thus beset with many Mischief.

Alas, O Death, why dost thou linger, to wit, that thou mayst spite and bear me malice? O Satan, what mischief hast thou wrought unto me? How hast thou pierced my Breast with thy poisonous Dart! Thinkest thou that my ruine will avail thee any thing at all? thinkest thou to procure unto thy self ease and rest, while that I am grievously tormented?

Who is able to signifie unto me whether my Sins be wiped and done away? whether that I have escaped the Pains which greatly I feared? Who is able to signifie to me whether again I shall be coupled, and made a Companion of the Saints?

Alas, O the Bosom of the Father which I am deprived of! Alas, that I became Partaker with the rich Man of his Condemnation in the [Page 75] horrible Pit, and partner of his Thirst, in the bitter place full of sorrow and heaviness; why hast thou broke down my hedge and strong hold? The wild Boar out of the Wood hath de­stroyed me, and the wild Beast of the field hath eaten me up; rid me, O Lord, from the roar­ing Lion.

The whole Assembly of Saints do make in­tercession unto thee for me, which am an un­profitable Servant; have me, O Lord, out of the mouth of the ravenous Wolf, and suffer me not to become the Sacrifice of Sin, but let down upon me thy Holy Spirit, that with his fie­ry Countenance he might put to flight the crooked Fiend of the Devil, that I may be brought home again unto thy Bosom; that the Bill of Sin written against me may be blot­ted out; that my Lamentation may cease in the Evening, and receive Joy in the Morn­ing: Let my Sack-cloth be rent asunder, and gird me with Joy and Gladness; let me be re­ceived again into the Joy of my God; let me be thought worthy of his Kingdom, through the Prayers and Intercession of the Saints, through the earnest Petition of the Church, which sor­roweth over me, and humbleth her self unto Je­sus Christ, to whom with the Father and the Holy Ghost, be all Glory and Honour for ever, Amen.

Dionysius professed that he was profited by reading the Books of the Heretick.

Dionysius writeth thus unto Philemon a Roman Minister, I have read over the Traditions and Chap. 9. Commentaries (i. e. Registers, or Records) of He eticks, not infecting my mind with their impure cogitations, (i. e. unclean thoughts or thinkings) bu [...] profiting my self so much there­by, that I reprehend (i. e. reprove) them with my self, and detest, i. e. abhor, them utterly: And when I was brotherly and charitably for­bidden by a [...]ertain Minister, who feared lest I should wallow in the Puddle of their Malici­our writings, whereby my Soul might perish, who as I thought said the truth. a certain Vision came to me from Heaven above, plainly com­manding and saying, Read all whatsoever cometh into thy hands, for thou shalt be able to weigh, to prove and try all, and by this means at the first thou came unto the Faith.

Concerning Valerianus the Emperour.

We have to consider, how that above all his Predecessors, i. e. those that were in Place or Of­fice Chap. 6. before, he was disposed at the first, gentle before all the men of God, meek, friendly-min­ded; for there was none of all the Emperours, so Courteous and Friendly affected towards them, no not they which openly were account­ed Christians; He at the first embraced our men most Familiarly, most Lovingly, and that open­ly, so that his Place was replenished with pro­fessors [Page 77] of the Faith, and accounted for the Church of God: Yet afterwards he became so exceeding Cruel and Wicked, that he brought to pass Im­pure Ceremonies, i. e. unclean Rites or Cust­oms, execrable, i. e. Herrible or Wicked, En­chantments, and abominable Sacrifices: He made a Slaughter of miserable Children: He Sa­crificed Cruel in­humanity. the Sons of Unfortunate, i. e. unhapy, Pa­rents: he searched the Bowells of newly born Babes, spoyling asunder the shaped Creatures of God, as if by such hainous offences he should become For­tunate, so that he became a deadly foe unto the Catholick, i. e. Universal or General, Christian Faith, under which was raised the Eighth Per­secution against the Christians.

Of Dionysius constancy, and fidelity in the time of Tryaly; of his Banishment and Suffering.

In as much, saith Dionysius, as it is commend­able to conceal the secrecy of the King, and Glorious to publish abroad the Works of God, forthwith then will I shew the willfulness of Germanus (a Bishop who at times Backbited Dion:) I came unto Aemilianus with some of the Brethren: And Aemil. said not unto me specially raise no Conventicle (i. e. a small Assembly commenly for Evil) for this would have been Superfluous, (i. e. that which is too much) And the last of all he having recourse unto that which was first, his speech was not of ma­king no Conventicles but that we should be no Christians at all, and commanded me to cease henceforth from Christianity, For he thought [Page 78] that if I altered mine Opinion divers others would follow me. I made him answer neither unreverently nor tediously, That we ought to obey God rather than Man. Yea, I spoke with open Nota. protestation: I worshiped God which is only to be worshiped, and no other, neither will I be chan­ged, neither cease henceforth from being a Chri­stian: This being said, he commanded us to depart to a certain Village adjoyning upon the Desert called Cephro, afterwards Dionysius, with others were brought forth, and Aemilianus sat in the Presidents room, and said, I have here signified by word unto you the Clemency, i. e. gentleness or mercy, of our Liege and Lord the Emperours towards you.

They have granted you Pardon, so that you turn unto that which Nature it self doth bind you unto, so that you Adore, i. e. Worship the Gods which guard the Empire, and forget the things which Repugn, i. e. Resist Nature: What answer make you unto these? I hope you will not Ungratefully, i. e. Unthankfully refuse their Clemency, insomuch as they Counsel you to the better.

Dionysius answered, All men do not worship all Gods, but several men do worship several Gods, whom they think good to be worshiped: But we Worship and Adore the one God the Work­er of all things, &c.

Then Aemilianus the President said, What lett is there, I beseech you, but that naturally you adore that your God (insomuch as he is a God) together with these our Gods? Dionysius said, We Worship no other Gods; To whom Aemili. [Page 79] the President said, I see you are altogether un­thankful, Chap. 7. you perceive not the Clemency of the Em­perour; wherefore you shall not remain in this City, but shall be sent into the Parts of Lybia unto a Dionysi­us and o­thers ba­nished. place called Cephro; this place by the Command­ment of the Emperour, I have picked out for you. It shall not be lawful for you and others to frequent Conventicles, neither to have recourse, as they call them, unto Church-Yards.

If any of you be not found in that place which I have appointed for you, or in any Conventicle, let him under his peril. There shall not want sufficient Provision; depart there­fore whither you are commanded. So he com­manded me, saith Dionysius, although sickly, to depart with speed, not deferring no not one day. Afterwards he wrote thus; Truly we are not absent, no not from the corporal Congre­gation of the Lord (i. e. from some that were of or belonging to the Body;) for, saith he, I gather such as are in the City as if I were present, being indeed absent in the Body, but present in the Spirit. And there continued with us in Cephro, a great Congregation, partly of the Brethren which followed us from out of the City, and partly of them which came out of Egypt; and there. God opened to me a door unto his Word (that was in the place to which he was banished) yet at the beginning we suf­fered persecution and stoning, but at the length not a few of the Painims (i. e. Country-men) Heathens converted. forsaking their carved Images, were converted. For unto such as before had not received, then first of all we preached the Word of God, and [Page 80] insomuch as therefore God had brought us a­mong them, after that the Ministry was there Chap. 7. compleat, he, to wit, Aemilianus removed us un­to another place, which was thought to be more rough: I hearing we must depart from thence, and knowing not the place whither we were commanded to go, neither remembred I that ever afore I heard it named, for all that, took my Journey willingly and cheerfully. Yet here I will accuse my self; for at the first I fretted and took it very grievously. If Places better known and more frequented, had fallen unto our Lot, it should never have grieved me; but that Place whither I should repair, was re­ported to be destitute of all Brotherly and Friend­ly Consolation, subject to the troublesome Tu­mult of Travellers, and violent Invasion (i. e. assault) of Thieves.

Moreover, he relates how Germanus perad­venture gloried of many Confessions, and could tell a long Tale of the Afflictions which he en­dured: But what can be repeated on our be­half? Sentences of Condemnation, Confiscations Christians Sufferings. (i. e. Forfeiture of their Goods to the Emperor or King's use) Prescriptions (i. e. Banishment, or open sale made of their Goods) spoiling of Substance, deposition of Dignities (i. e. depriva­tion of Honour) no regard of worldly Glory, contempt of the Praises due unto Presidents and Consuls, threatning of the Adversaries, the suffe­ring of Reclamations (i. e. Gainsayings) Perils, Persecutions, Errors, Griefs, Anguishes, and sundry Tribulations, &c. Yea, there were Men, Women, young Men, old Men, Virgins, and [Page 81] old Women, Souldiers and simple Men, of all sorts and sects of People; whereof some after stripes and fire, were crowned Victors (i. e. Conquerors) some after Sword, some other in small time sufficiently tried, seemed acceptable Sacrifices unto the Lord. And yet to this day (said he) the President ceaseth not cruelly to slay some that are brought forth, to tear in pieces othersome with Torments; to consume other with imprisonment and Fetters, commanding that none come nigh them, and enquiring daily if any such Men be attainted (i. e. convicted, Nota. or proved guilty of some great Crime.) Yet for all that, GOD refresheth the Afflicted with chearfulness, and frequenting of the Bre­thren.

How Persecution ceased. Chap. 2.

When Valerianus's Son got the Supremacy (i. e. chief Place, Rule, or Authority) he wrote The Em­perors E­dict. unto the Bishops, as followeth: The Emperor Caesar P. L. &c. unto D. P. D. together with the rest of the Bishops, sendeth greeting: The Benefit of our gracious Pardon we command to be published throughout the whole World, that they which are detained in Banishment, de­part the Places inhabited of Pagans (i. e. Hea­thens.) For the execution whereof, the Copy of this our Edict (i. e. Proclamation or Decree) shall be your discharge, lest any go about to molest you. And this which you now may lawfully put in ure (i. e. use) was granted by us long ago.

Marinus a Souldier suffered Martyrdom. Chap. 13.

The cause was this; There is a certain Dig­nity among the Romans called the Centurions Vine, the which whosoever doth obtain, is cal­led a Centurion, i. e. a Captain of a hundred; when the Room was void, the Company cal­led Marinus to this Degree; and he being pre­ferred, another came before the Tribunal, or Judgmen-seat, and accused him, affirming that it was not lawful, by the antient Laws, for him to enjoy that Roman Dignity, because he was a Christian, and sacrificed not unto the Empe­ror, and that it was his turn next to come in place. The Judge being very much moved with this, first demanded what Opinion Mari­nus was of, and when he saw him constantly confessing himself to be a Christian; he gran­ted him three Hours space to deliberate, i. e. advise or consider. This being done, Theote [...]nus Bishop of Caesarea took Marinus in hand with Exhortations, and shewed him the Sword that hung by his side, and pulled out of his Pocket the New Testament, and set it over against the Sword, and bade him chuse whether of these two he preferred or liked best, for the health of his Soul, when he immediately stretching out his Hand, had taken up the Book of Holy Scri­ptures: Hold fast then, saith Theote [...]nus unto him, cleave unto God, and thou shalt enjoy the things thou hast chosen, being strengthned by him, and get in peace. After he had returned thence, the Crier lifted up his Voice, and called [Page 83] him to appear at the Barr, the time granted for deliberation being now ended. Standing there­fore at the Barr, he gave Tokens of the noble Courage of his Faith, wherefore in a while after as he was led, he had the Sentence of Condem­nation, and was beheaded.

Several Bishops wrote unto Dionysius Bishop of Rome, and to others, concerning Paulus Sa­mosatenus, Chap. 19. who was rejected as a Heretick by them.

They say that neither by Art, Trade, or Ex­ercise he attained unto the abundance of Wealth he enjoyed, but with lewd Acts and Sacriledge (i. e. robbing of a Church, or stealing of holy things) by injurious or wrongful and tyranni­cal oppressing of the Brethren, whom he made to tremble for fear with his guileful gain, and wily promise of hired Patronship, i. e. defence or protection, by which subtilty and deceit he gained so much, that Procured the Givers to be liberal, to the end they might be delivered from their Adversaries, and so he turned Godliness into Gain. Neither need we declare how that he being puffed up with Pride, usurped secular D [...]gnities, i. e. took into his use contrary to right, worldly Honours and would rather be called a warlike Captain, than a Bishop of the Church, walking stately through the Streets and Mar­ket-place reading Letters, and withal openly inditing; maintaining about him a great troop to guard his Person, some going before, and some coming after; so that our Faith and Re­ligion [Page 84] ran to great spight, slander and hatred, by reason of his swelling Pride and haughty Dis­dain. Neither will we rehearse the monstrous Figments, i. e. Lyes, which he feigned, his glo­rious Brags, the uglisome Spectacles, i. e. hor­rible Sights, he devised to amaze the minds of the simple sort. He made for himself a lofty Seat and high Throne, not like the Disciple of Christ, but severed, in shew and title after the manner of the Princes of the World, smiting the thigh with the hand, pouncing the foot-stool with his Feet: If any extolled him not as the use is upon Theaters, i. e. places where People sit to behold solemn Games or Plays, with clapping of their Hands, with shouting and hurling of their Caps; if any also both of Men and Women had not skipped to and fro with busie-bodies and undescent obeisance, i. e. uncomely Obedience by bowing the knee; if any as in the House of God had behaved them­selves honestly and decently, i. e. comely or handsomely, the same he checked and all to be reviled.

He licensed the Bishops and Ministers of the adjoining Villages and Cities, which honoured Who licen­sed Bishops &c. to preach. him to preach unto the People; the Elders and Deacons which accompany with him know his Wickedness, but dare not accuse him, in­somuch as they themselves are guilty of the same Crimes; for he enricheth them, where­fore he is both beloved and honoured of them that gape after the like Gudgeons, i. e. Gift or Reward.

[Page 85] We know, beloved Brethren, that a Bishop and the whole Order of Priesthood, ought to be a Patern of Good Works unto the common People; neither, are we ignorant of this, that many are fallen by reason of the closely kept Women, and many again are subject to suspi­cion and slander.

Concerning the Peace and prosperous Success of the Chap. 1. Christian Affairs, and Calamity which followed after.

THE Clemency, or Mercy of the Emperors was so increased towards the Christians, that they committed the Government of the Gentiles to them: And for the great Favour they bore to our Doctrine, saith Eusebius, they granted Liberty and Security to the Professors [Page 86] of Christian Religion: What shall I say of them, who in the very Palace of the Emperours, and Christians honoured. in the presence of Princes lived most familiarly. Yea the Bishops of all Churches came to be in great Reverence and Favour among all sorts of Men, and with all Magistrates, who can wor­thily describe those innumerable Heaps, flock­ing Multitudes, throughout all Cities and Fa­mous Assemblies, frequenting the Places dedica­ted or appointed unto Prayer; because of which Circumstances, they not contented with the old and antient Buildings (which could not receive them) have throughout all Cities Builded them from the Foundation wide and ample Churches.

But then after that our Affairs through too much liberty, ease, and security, degenerated, i. e. turned out of kind, from the natural Rule of Piety; and after that one pursued another with open contumely, i. e. disgrace or reproach, and hatred; and when that we impugned, i. e. re­sisted or assaulted, our selves by no other than our selves, with the Armour of Spite, 2nd sharp Spears of opprobrious, i. e. reproachful, Words, so that Bishops against Bishops, and People against Note. People raised Sedition, i. e. discord or strife: Last of all, when that cursed Hypocrisie and Dissimulation had swom even to the brim of Malice, the heavy hand of Gods high Iudgment, after his wonted mann [...]r, whilst as yet the Ec­clesiastical Companies, i. e. them of, or such as belonged to the Church, assembled themselves ne­vertheless, began softly by little and little to visit us; so that the Persecution that was raised [Page 87] against us took its first original, i. e. first begin­ning, from the Brethren which were under Banner in Camp, whenas we were touched with no Sense or Feeling thereof, neither went about to pacifice God; we heaped Sin upon Sin, thinking like careless Epicures, i. e. such as are given to excess in Gluttony, that God neither cared, nor would visit our Sins.

And they which seemed our Shepherds, lay­ing aside the Rule of Piety, practised Conten­tion and Schism among themselves, i. e. division in matters of Religion; and whilst they aggra­vated, i. e. made things worse and worse by Words, these thing, viz. Contention, Threat­nings, mutual, i. e. that which passeth one from another, Hatred and Enmity, and every one proceeded in Ambition, i. e. Pride, or immode­rate Desire of Soveraignty, much like Tyranny it self; then, I say, the Lord, according to the saying of Ieremiah, made the Daughter of Sion obscure, and overthrew from above the Glory of Israel, and remembred not his Foot-stool in the day of his Wrath.

Of Dioclesians Proclamations against the Chri­stians. Chap. 3.

In the nineteenth Year of Dioclesian's Reign Cruel Pro­clamation. was there Proclamations published, in which it was commanded, That the Churches should be made even with the ground, the holy Scriptures by burning them should be abolished, i. e. dis­annulled or destroyed; such as were in Ho­nour and Estimation should be contemned, and [Page 89] such as were of Families, if they retained or held the Christian Faith, should be deprived of their Freedom. And such were the Contents of the first Edict.

But in the Proclamations which immediately followed after, it was added: That the Pastors, i. e. Shepherds, throughout all Parishes, first should be imprisoned, next with all means pos­sible constrained to Sacrifice: Afterwards some endured bitter Torments; others fainted for Fear, and at the first onset, or first violent as­sault, were quite discouraged: Some were tor­tured and launched with more intolerable pain, some failed of the purposed End, some were found constant and perfect. Yet the Enemies of Truth triumphed and laboured to bring their purpose to effect.

Concerning the Persecution. Chap. 6.

The Persecution against the Christians grew so exceeding great, that some after many Tor­ments endured, were broiled to death; some were hanged, and some were beheaded. And about that time, some of the Emperour's Palace hapned to be on fire, and when the Christians were taken in suspicion to be the Authors there­of, by the Emperors commandment the whole Troop generally of all the godly there, at that time was executed, whereof some with the Sword were beheaded; others burned with fire, others carried in a Boat, and thrown into the deep Sea. And such were the practices in the beginning of the Persecution at Nicomedia. Af­terwards [Page 87] the Emperor commanded all the Pa­stors throughout every Church, to be impriso­ned and kept in hold; multitudes were inclo­sed or shut up, and the Prisons of old appointed and ordained for Murderers, diggers of Sepulchres; and riflers of Graves, were then replenished with Bishops, Ministers, Deacons, &c. so that there Prisons filled with Christians was no room in Prison for such as were con­demned for hainous Offences. Again, when the former Edicts had taken place, there followed others, by virtue of which, such as sacrificed were set at liberty, and such as resisted were commanded to be tormented with a thousand kind of Torments.

Concerning the Roman Empire. Chap. 14.

Before the Roman Empire waged Battel a­gainst us, saith Eusebius, in the space the Em­perors favoured us, and maintained Peace, it may not sufficiently be declared how prospe­rously the Commonwealth flourished and a­bounded Note. with Goodness, &c. And whenas the Empire after this sort increased without offence, and daily was enlarged, they had no sooner re­moved Peace from among us, but they stirred up Battels as could not be reconciled. Not fully two years after this Hurlyburly, i. e. tu­mult or stir, there was such a change happen­ed unto the whole Empire, which turned all upside down. For no small Disease overtook the Chief Emperour, and bereaved, i. e. depri­ved, him of his Wits: Afterwards the Em­pire was divided into two parts, the which was [Page 90] never remembred to have come to pass before that time.

Not long after Constantius the Emperor, pas­sing all others throughout his Life-time in Cle­mency and Goodness towards his Subjects, when he died his Son Constantine supplied his room: In his Life he was most benign among all the Emperors; who alone of all the Empe­rors in our time governed most gloriously and honourably during the whole term of his Reign, shewing humanity and bountifulness unto all Men, &c.

The Dissimulation of Maxentius. Chap. 15.

Maxentius, who exercised Tyranny at Rome, in the beginning of his Reign dissembled our Faith egregiously (i. e. some time basely) cree­ping into Credit by flattering the People of Rome; and therefore he commanded his Com­monalty or vulgar People, to cease from perse­cuting of the Christians, whereby he might pre­tend a show of Piety, i. e. Godliness, and seem tractable and more benign, i. e. favourable, than his Ancestors that went before him: But in pro­cess of time, he was not indeed found the same which Men took him for, and hoped he would be; for he fell into all kind of Enormities (i. e. he went out of rule or measure) omitting no heinous Offence, how detestable and lascivious soever it was unessayed (i. e. untried) where­fore all, both high Primates (i. e. Archbishops) and inferiour People, trembling for fear of him, were oppressed with his intolerable Tyranny; [Page 91] yet neither by silence, neither by suffering this grievous servitude (i. e. bondage or base estate) could they be free from the bloody slaughter and imbrued murther of this Tyrant.

Concerning Maximinus, and his Proclamation in Ch 16, 17 18. the behalf of the Christians.

It seems his Behaviour towards the Christi­ans was very cruel, and the Persecution long and tedious in his day, which continued for 12 years: He exceeded many in Hypocrisie, Super­stition, Idolatry, Oppression, Prodigality, in Drunkenness, Lechery, &c. wherefore a plague lighted on him, which took root in his Flesh, Judgment on a Tyrant and afterwards proceeded even unto his Soul. At length being thus tormented, and lying in this miserable condition, he began to ponder with himself the rash Enterprises he had pra­ctised against the holy Worshippers of God: Wherefore returning unto himself, first he con­fessed his Sins unto God, next calling unto him such as then were about him, he gave com­mandment, that with all speed they should cease from persecuting the Christians; and that by the Commandment and Decree of the Empe­ror, they should build again their Churches, &c. And his Proclamations were published through­out the Cities, containing a Re [...]antation of these things formerly prejudicial unto the Christians.

In the third Year of our Persecution under Chap. 22. the Reign of Maximinus, the second Hurly­burly was raised against us; and the Tyrants [Page 90] Letters were then first of all brought to Urba­nus, charging all the People of what Degree or calling soever, that they should Sacrifice unto their Gods (the Magistrates also throughout every City busily applying themselves to the same) and that the Beadles throughout all the City of C [...]sarea, should, by virtue of the Pre­sidents Edict, summon the Fathers, the Mothers and their Children, to appear at the Idols Temple; and that the Tribunes should like­wise out of a Scroll (i. e. a piece of Paper or Parchment which might be called a Bill) call every one by his Name; by reason whereof, there was no where but heaviness, sobbing and sighing. And Apphianus went cheerfully unto the President as he was sacrificing, and boldly took hold on his right hand, and stayed him forthwith from doing Sacrifice, exhorting him thenceforth to cease, and to be no more sedu­ced; saying moreover, there was no reason that he should despise the One, and the Only True God, and offer Sacrifices unto Devils,

Immediately after he was haled of the Presi­dents Train as of savage Beasts furiously raging againest him, and tormented over all his Body with many stripes, the which he patiently suffe­red; and for a while was clapt in prison; and afterward shas brought before the Judge, and was tortured with many Torments, and was finally cast into the Se.

Great Persecution against the Christians.

A young Virgin called Theodosia coming to Chap. 1. salute certain Prisoners, she was apprehended, as if she had done some heinous and horrible Offence, and she was haled before the President, and he forthwith like a mad man bereaved of his Wits, scourged her bare sides with bitter and grievous Lashes, and afterwards she was drowned in the Sea. Afterwards many were condemned to the Mine-Pits:, not for Commodity and Pro­fits sake, but for Affliction and Misery; some burned; three Martyrs enjoyned to buffet, if not to kill one another; and some were torn of wild Beasts; and some of the Christians were g [...]lded, and afterwards condemned to the Quarries; and others were condemned grievously, and chastised with Imprisonment and Fetters. Of which num­ber was Pamphilus, of all my Familiars, saith Eusebius, my dearest Friend, a Man who a­mong all the Martyrs of our times, excelled for every kind of Virtue. But not long after this Villany exercised upon Pamphilus and others, Vengeance from above began on a sudden to take hold on Urbanus their persecutor, while as yet he governed in this sort; so that after great shame and ignominy being convinced of hai­nous Crimes, and horrible Treachery, he was condemned to die; then he whined like a Child, and cried for the help of the whole Nation which he had ruled.

The Punishment of 130 Confessors, and of Perse­cution reviving again, against the Christians. Chap. 27.

Not long after there were 130 valiant Cham­pions out of the Country of Egypt, Protesting their Faith in Christ and Religion to God-wards, which at the Commandment of Maximinus, suffered in Egypt the like Torments (viz.) That their right Eyes should be sticked upon the point of a Bodkin, and all to be digged out, and searched to the inner Veins with a hot scalding Iron, and that the left Leg should be Sawn alunder in the Knee-Sinews: But with these hainous and horrible Treacheries practised against the Noble and Renowned Martyrs of Christ, the great heat of Persecution was asswaged, and the Flame thereof (as it seem'd unto us) by reason of their Blood was quenched, and now Pardon and Li­berty was granted unto the Confessors, for so the Christians (it seems) were then called of Thebias, who were then oppressed with druge­ry in the digging of Metais, growing in that Region: And we poor silly Christians, went a­bout to recreate our selves in this calm season of quiet peace: but he in whose hand it lay to persecute us, I wot not how, neither by what motion, was again throughly and won­derfully incensed, i. e. stirred up to Anger against the Christians.

Therefore, upon a suddain the Letters of Maximinus were sent to raise Persecution against A new Persecu­tion. us in every Province, whereupon the Presi­dent and the grand Captain of the Emperors [Page 95] whole Host gave out Commandments by Writs, by Epistles and Publick Decrees unto the War­dens in every City, unto the Governours and Rulers of Garrisons, unto Auditors, i. e. Officers of Account, and Recorders, that the Emperours Edict with all speed might take effect: And charged moreover, that withal Celerity, i. e. Swiftness or Speed, they should repair and build again the Idol-groves, and Temples of Devils, lately gone to ruine: And also they should bring to pass that Men and Women, their Housholds and Families, their Sons and their Servants, together Sacrifised young and old. with their tender sucklings hanging at their Mo­thers Breasts should Sacrifice, and in very deed taste of the Sacrifice themselves, &c.

These things being come to this pass, and the Christians being (as it is most like) altogether dismayed at these sad sorrowful Plunges where­with they were held: And the Ethnicks, i. e. Heathens themselves complained, of the Into­lerable, and Adsur'd, too too shameful a deal­ing, Cruelty to Heathen [...] for they were cloyed with too much Cruel­ty and Tyranny, and this lamentable season hang­ing every where over our Heads, the divine power of our Lord Jesus Christ again gave un­to these his Champions such valiant Courage of mind, that they set at naught, tread down, and stamped under Foot, all the terrors and threats which the Enemy could devise.

Three therefore of the Faithful Christians Linked together in one mind, went unto the President as he Sacrificed, and with a loud voice exhorted him, to reform himself, to rev [...]ke his Errour, and to leave his Folly, affirming there [Page 94] was no other God but he, who was the Author and Finisher of all things: And being demanded Courage of the Chri­stians. who and what they were, boldly made an­swer, That they were Christians: whereat Firmi­lianus being vehemently moved, without any more ado or farther Punishment, commanded forthwith, They should be Beheaded.

Maximinus forbad Assemblies in Church-yards.

THis Tyrant who bore Rule in the Eastern Parts, would not suffer the Christians to Chap. 2. live in peace, no not Six whole Months, but pur in Ure every Mischievous Practice, to the overthrow of Peace and Tranquility, first by a certain pretence he goeth about to bar us of our Liberty of meeting in Church-yards; next, by sending certain Malicious Men, he incited, i. e. stirrod up, and provoked against us the Citizens of Antioch, that they should buy of him for a great benefit, that he would permit no Christian at all to dwell within his Dominions.

Maximinus waged Battel with Licinnius and was Chap. 2. overcome, and then Published an Edict in the behalf of the Christians.

Maximinus became so furious and mad that he broke the League made with Licinnius, and he raised an Irreconcilable War; and in a short space therefore with all might he molested in manner every City, and having gathered all his host together and mustered a multitude of ma­ny Myriads, i. e. ten thousands of Souldiers, he marched to Battle, trusting in Devils whom he took for Gods, and was Arrogant, i. e. proud or Insulting, because of his great multitude of Ar­med Souldiers, but he was overcome, and be­came subject to most vile shame and reproach, and being stricken with rage and madness, he slew many Priests and Prophets of their Gods; Afterwards he ordained a most perfect absolute decree in the behalf of the Christians Liberty.

Wherein he said; That if any were disposed to An Edict in behalf of the Christians cleave unto such Ceremonies (i. e. Rites, or Cu­stoms, or to addict themselves unto the observation of that Religion, it might be Lawful for them with­out Offence to follow their own will; And that they should be hindred or forbidden, by no man.

Our pleasure is moreover, that without fear and suspition, they should use that service which plea­sed every man best, wherefore we have decreed to Publish this EDICT, wherby it may appear manifest unto all Men, that it may be Lawful for them as many as will follow that opinion and Reli­gion, by this our gracious gifts and Letters Pat­tents, [Page 96] i. e. Writs, or Commissions from the Prince, as every one listeth and is delighted, so to use that Liberty granted. Religion, which him pleaseth, and after his own man­ner to exercise the same, besides this also is permit­ed unto them that they may build places of Prayer for the Lord: Last of all, that this our gift may be the greater we have vouchsafed to decree that also: That if any House or Mannors, i. e. Farm-Houses without the walls of the Cities, heretofore belong­ing unto the Christians Title, by the Commandment of our Ancestors have passed unto the Crown, either presently enjoyed by any City, or otherwise sold or given to any Man for a reward, all these we have Commanded they should be revoked, to the Ancient rights of the Christians, whereby all may have ex­perience of our Piety and Providence in this behalf.

These words of the Tyrant, not one year be­ing fully past, followed the Edicts or Proclama­tions which against the Christians were Ingra­ven in Pillars. Afterwards he was smitten of God with a Plague from above, and his Flesh wasted A Judg­ment upon this Per­secution. by an Invisible Fire, so that it consumed and dropped away, and lost all the fashion of the old form, being become like a Painted Image, dryed up of a long time; his Eyes passing their bounds, left him Blind; at length he confessed he suffered those things justly, and gave up the Ghost. ‘ Foelix quem faciunt aliena pericula cantum.’ ‘Happy is he, whom other mens harms do make to beware.’

The Heathen were glad of the Christians Success: The Emperor favoured them much.

THE Heathen being delivered and rid of the former Mischiefs, confessed diversly, That the Only True God was the Defender of the godly Christians: But unto us there was an un­speakable Joy (saith Eusebius) which with in­cessant Hope did depend upon Christ the A­nointed of God: Moreover, the most Puissant, i. e. Mighty, Emperors by their often Consti­tutions, i. e. Appointments, published in the be­half of the Christians, have amplified and en­larged the things granted to us by the free Bountifulness of God. Unto the Bishops also there came favourable Letters from the Emperor; Dignities were bestowed, Summs of Money and Presents were sent them.

The Edicts of Constantine and Licinnius, touching Christian Religion, and the Liberty thereof.

Weighing with our selves, said they, that of old the Liberty of Religion was not to be hin­dred, and every one had licence after his Mind and Will; We have presently commanded, that every one shall handle the holy Affairs at his pleasure, and that the Christians shall retain their Faith of their former Opinion and wonted Service. Whenas with prosperous Success we came to Milan, and enquired of the things which made for the Commodity and Profit of the Commonwealth, these amongst many other things seemed expedient, yea, before all other, we purposed to decree; wherein the Re­verence and Service due to God is comprised (i. e. contained) that is to say, by which we might grant unto the Christians altogether Free choice to embrace what Service and Ceremony pleased them best, to the end the Divinity of the Celestial (i. e. Heavenly) Affairs now every where received, might in some part be pleasing unto us, and to all our Subjects.

Then according unto this our Pleasure, we have decreed, with sound and most right Judg­ment, Liberty of conscience granted. that Licence any Liberty be henceforth denied unto None at all, of chusing and fol­lowing the Christian Service or Religion, but that this Liberty be granted unto every one, to addict his Mind unto that Religion which he thinks fit for him, to the end that God may grant unto us his wonted Care and Goodness. [Page 99] And now whosoever freely and firmly is dispo­sed to retain the Christian Religion, let him do it without all molestation or grievance. And because that we have granted Liberty to use their Observance and Religion, if so please any; It manifestly availeth for the Tranquillity, i. e. ease and quietness, of our Times, that every one have Liberty to chuse and worship what God plea­seth him best. This have we done, lest ought of our Doings seem prejudicial unto any Ser­vice or Religion.

And because the said Christians are known not only to have enjoyed the place of their Meetings and Assemblies, but also certain other peculiar (i. e. proper) not to every one private­ly, but belonging by right unto their whole So­ciety; see that thou command all those accor­ding unto the Decree mentioned before, to be restored unto the Christians.

Afterwards the Emperor summoned a Synod i. e. a General or Universal Assembly, of Bishops to meet at Rome, for the uniting and reconciling A Synod called. of the Churches; for it seemed unto him very grievous, that there should be found in his Pro­vinces, a multitude of People prone, i. e. incli­ning unto the worse, and disagreeing, and that among Bishops there should be variance.

Money granted unto Ministers by the Emperor. Chap. 6.

Constantine the Emperor unto Decilianus Bi­shop of Carthage, sendeth greeting: Inasmuch as it pleased us to administer something for ex­pences [Page 100] sake, unto some certain Ministers of the approved and most Holy Religion, throughout all the Provinces of Africk: I have signified unto Ursus, that he should cause three thousand Poles of Silves (i. e. certain Weights, one contain­in 222 pounds and six ounces, the other weighing 208 pence) to be told unto thy Fidelity.

And forasmuch as I understand that some troublesom Persons were supposed to pervert by some lewd Corruption, to People of the most Holy and Catholick (i. e. Universal) Church; wherefore if thou perceive such Men to persist in their Folly, without any more ado have recourse unto the Judges, and make them privy thereof, that they consider of these as I charged them when they were present.

A Copy of the Epistle, by the which the Emperour freed the Bishops from paying Tax or Tribute. Chap. 7.

We greet you, most Honourable Anilinus: Because it appeareth diversly, that if the Reli­gion wherein great estimation of Holiness is maintained be set at nought, great danger will ensue to the publick Affairs: And again, if the same be orderly handled and maintained, great Prosperity and special Felicity (i. e. Happiness) will follow unto the Roman Empire, and the Affairs of all Men, the Goodness of God exhi­biting (i. e. giving) the same. It seemed good unto us, that those Men which labour in this godly Religion, with due Holiness and diligent Observation of this Law, shall receive Recom­pence of their Travels: Wherefore our Plea­sure [Page 101] is, That they of the Province committed to thy charge, whom we commonly term Cler­gy-men (i. e. Bishops, Deacons, and Priests, &c. be wholly free and exempt (i. e. free from any Service or payment) from all publick Burthens, lest by any errour or cursed swerving they be withdrawn from the Service due unto God, but rather may occupy themselves about their pro­fession, without any molesting at all, who, while they perform the great Ministry of the Holy Worship, do seem to profit very much the publick Affairs.

Licinnius's Cruelty towards the Christians. Chap. 8.

Afterwards Licinnius began to imitate the Wickedness and Impiety of cruel Tyrants, and secretly endeavoured by little and little to im­pugn, i. e. resist or assault, the Saints under his Dominion, who never molested or endamaged his Empire, neither hurt him any kind of way at all: Yet by his Injunctions commanded, That no Cha­rity by any man should be extended towards them which were afflicted in Prison, neither Compassion should be had on them, which in Fetters were like to perish with Famine; neither was it lawful for any to be honest, or to practise Charity towards their Kinsfolk, whom they were bound to pity, even by the Law of Nature. The Law was indeed shameful and cruel, and far from a Good Nature; unto the which there was a pe­nalty annexed, That such as had shewed Compas­sion, were punished alike with them unto whom they had been merciful; and such as had shewed [Page 102] any Kindness towards them, were fettered, impri­soned, and punished alike with the afflicted. Such were the Constitutions (i. e. Decrees or Appoint­ments) of Licinnius. So that the flattering Presidents, to gratifie the mischievous Tyrant, tormented some without cause that had done no evil, as if they had been Murtherers; where­of some endured a strange Death, their Bodies being cut in small pieces as Butchers do use, and after this cruel and horrible Spectacle, thrown into the bottom of the Sea, to become Food for Fishes.

But in a short time after, Licinnius was over­come by Constantine, who favoured the Chri­stians, and restored unto them external Peace.