Whether the Churches (who had Bishops or Elders, and Deacons for Officers) were particular Churches and Congre­gations of Christians, for the first four hundred years after Christs Nativity, as Ecclesiastical History seems to demon­strate by the six following particulars?

First, ALL Writers agree that there was a Bishop in every City, wherein were Christians.

Secondly, It's most probable by the History, That the Converts in each City at that time, (viz.) the first one hundred years, were not more than might well join in one Congregation.

Thirdly, In some great Cities where might be more, were al­so more than one Bishop.

Fourthly, Where the Christians in the same City did so differ in judgement, that they could not communicate together in the same Congregations as one body, each party chose themselves Bishops; so that after a while, in most Cities were several Bishops, and all owned as Legal Bishops, both at Councils and elsewhere, and their Succession mentioned.

Fifthly, There were Churches and Bishops in the Countreys and Villages, though their Succession appears not in Record, as o­thers.

Sixthly, It's express, that many of these Churches were but single Congregations, and met in one place, and had but one Place or Church for that end.

1. The first is out of controversie, being granted by all.

2. That the Converts in every City were so few, that they might well join in one Congregation, is proved thus.

2. Whether Bishops, Elders, Governors, Pastors, Teachers, Priests and Ministers, were not a long time the same persons, and not differing in degree or office, and those Names indifferently given to the same persons, and said to execute the Office sometime of a Bishop, of a Tea­cher, of a Pastor, a Governor, a Minister, or Elder?

270. When they sent, all bishops wrote to all the churches under Heaven, about an Heretick, & directed the Epistle thus: Helenus, &c. with all the bishops who with us inhabit the bordering cities, together with the Elders and Deacons throughout the world, and to the whole universal and catholick church under heaven, to the beloved bre­thren in the Lord, &c. Euseb. lib. 7. ch. 29. p. 139.

96. It's said, When John came to a certain city, beholding a certain young man in the church, there took him, and turned his face to him that was chief over all the bishops, and said, I commend this young man to thy custody, &c. He promiseth to take care: The Elders took the young man, and bred him up at home: the young man turned thief. The bishop sent for John, who when he came, said, O bishop, restore, &c. the church whereof thou art head, bearing witness. Then the Elder looking down, said, He is a thief, and keepeth this Mountain over-against the church, Euseb. lib. 3. ch. 20. p. 47, 48:

Cir. 100. Of the first Epistle of John, what the Elders have thought of the same, shall hereafter be declared, Euseb. lib. 3. ch. 21. p. 49.

101. Clement bishop of Rome committed the Ministry to Eva­restus, & finished his mortal race after he governed the church, and preached the Word of God nine years. Euseb. lib. 3. chap. 31. p. 53.

Cir. 107. It is said, Ignatius who was bishop of Antioch, and now carried away by persecutors, wrote to the church of Ephe­sus, making mention of Onesimus their Pastor; another to the church of Magnesius, making mention of Damather bishop: A­nother to the church of Tralles, whose Overseer was Polybius; And afterwards it is said he wrote to Polycarpus bishop of Smyr­na, commending (as a sincere Pastor ought to do) the congre­gation of Antioch, praying him to be careful of the business there, about the election of a bishop in his room, Euseb. lib. 3. ch. 32. p. 53, 54.

Cir. 100. The Evangelists having preached and planted the Faith in sundry new and strange places, ordained there other Pastors, and committed unto them the tillage of the new ground, and the oversight of such as were lately converted unto the Faith, passing themselves into other countreys, inso­much that 'tis impossible to rehearse all by name, when, and who were Pastors and Evangelists in the first succession after the Apostles, in the church, Euseb. lib. 3. ch. 33. p. 54, 55.

156. Pius took the publike Ministry of the church of Rome. At Alexaudria Mark is chosen shepherd, when — had con­tinued bishop there thirteen years, after Mark had been bishop ten years, &c. And at Rome after the death of Pius the bishop, Aricetus was placed Minister Euseb. lib. 4. ch. 11. p. 67.

Cir. 166. Santus was Deacon of the church of Vienna in France, and Pothuus bishop of Lyons. In both which churches were so few members, that they were forced to take Heathen servants, Euseb. l. 5. ch. 1. p. 75. 77.

170. Irenaeus was Minister of the church of Lyons in France, Euseb. lib. 5. ch 4. p 82.

Cir. 175. When Alexander who was a bishop in Rome, (as appears) had turned a thief, its said of him after he was par­doned and set at liberty by the Magistrate, the congregation whereof he was Pastor, would not admit him, Euseb. lib. 5. c. 6. p. 82. ch. 16. p. 88, 89.

Cir. 166. Polycarpus told Anicetus, that he ought to observe the ancient customs of the Elders whom he succeeded, &c. Eu­seb. lib. 5. ch. 23. p. 92.

Cir. 220. At Alexandria Origen was Teacher, who, was said, could not search out the profound Mysteries of holy Scripture for want of time, by reason so many flocked to his preaching, therefore appointed another to help him, a man expert in ho­ly Scriptures, Eus. lib. 6. ch. 14. p. 104.

254. At Rome was a Synod of 60. Bishops, besides many Ministers and Deacons; and again there met severally, many Pastors of other Provinces, determining what was to be done in this case: After he saith, these Pastors were bishops; for there came to our hands an Epistle, shewing what the bishops of other Provinces had decreed: Euseb. lib. 6. ch. 42. p. 116.

Cir. 257. Dionysius one of the bishops of Alexandria, aid, I came not alone, for there accompanied me my fellow-Minister Maxi­mus, and the Deacons Caustus, Eusebius, and Chairmen, also one of the Brethren of Rome, Euseb. lib. 7. ch. 10. p. 128.

Cir. 262. Dionysius saith, When I was at Assivorta, where this Doctrine first sprung, and falling away happened in those congregations, I called together the Elders and Teachers inhabiting those Villages, in presence of as many of the brethren as willingly came, Euseb. lib. 7. h. 23. p. 135.

Cir. 290. How the bishops were ill used, &c. the Oratories thrown to the ground, the foundations themseives digged up, the Scriptures burned, and the Pastors of the churches, some hid themselves, and some were taken, Euseb. lib. 8. chap. 2. p. 145.

Cir. 290. Dioclesian the Emperor made a Law, that chur­ches should be destroyed, &c. To which it was added, that the Pastors throughout every congregation should first be impri­soned, &c. And further it's said, that afterwards many suffer­ed in that city, with the chief Governors of Ecclesiastical Affairs; it being in Caesarea in Palestina: Euseb. lib. 8. chap. 20. p. 158.

Cir. 310 Sylvanus a bishop, executed the Function of Eccle­siastical Ministry, &c. Again, Lucianus a notable man for his continency of life, and skill in holy Scripture, highly com­mended, being an Elder of the church of Antioch, who in de­fence of the Doctrine which he taught, and according to which he governed, wrote an Apology, Eug. ch. 6. p. 175.

Cir. 330. Constantine writes to the churches thus: Unto the bishops, Pastors and People, Soc. l. 1. c. 6. p. 227.

325. The bishops thought good to bring in a new Law into the churches, That they which were of the clergy, that is, Bi­shops, Priests and Deacons, should not henceforth accompany with their Wives, Socrat. lib. 1. c. 8. p. 231.

363. At Selucia the bishops went into the church, and ratifi­ed the Faith with their subscription; and instead of such who were not there present, their Readers and Deacons subscribed, Soc. lib. 2. ch. 31. p. 286.

363. When the bishops at Antioch came to confirm the Ni­cene Creed, some did it by their substitutes; the bishop of [Page 13] Adava by Lamodria the Elder, Athanasius by Orphilus and Atali­na the Elders; Patricius by Lamirio the Elder, Soc. lib. 3. ch. 21. p. 345.

383. Agelius the Novatian bishop at Constantinople, appointed Sysivius a Reader of his church, who was an eloquent man, & a skilful interpreter of holy Scripture, to dispute (himself not being any body in disputation and controversies of Religion) Thus Readers were Teachers or Interpreters; Sysivius after­ward appointed bishop of that church, Soc. lib. 5. ch. 10. p. 343. ch. 20. p. 350.

When the bishops maintained the Feast of Easter for the time to be an indifferent thing, i'ts said that the Elders which suc­ceeded the Apostles, immediately varied among themselves, Soc. lib. 5. ch. 20. p. 351.

385. It's said, that the Readers or Interpreters of holy Scri­pture at Alexandria, be they Catechumenists or Baptized, it for­ceth not, when as the custome in other Countreys and Chur­ches, is to admit none in that Function unless baptized. Soc. lib. 5. ch. 21. p. 353.

Cir. 390. Sisivius a Novatian bishop at Constantinople, being asked why he went in that attire, not comely for a bishop, and where he did find it written that a Priest ought to wear white: Soc. lib. 6. ch. 20. p. 373, 374.

Cir. 462. At Alexandria the people chose Timotheus to be their bishop, and brought him into their church, though Pro­terius yet lived and executed the Priestly Function. And it is said that Timotheus intruded himself into the holy church of God, which had both a Pastor and a Teacher, to wit, Arch-bi­shop Proterius, &c. the holy church who had a Husband of her own, who celebrated the holy Mysteries, and governed therein, Evag. lib. 2. ch. 8. p. 433.

Cir. The council of Calcedon was not openly preached in the most holy churches, nor generally rejected; for every Go­vernor of the several congregations, did therein as it seemed them good, Evag. lib. 3. ch. 30. p 461.

Cir. 200. That in our assemblies there are bishops that pre­side and have authority over all the faithful committed to their charge; and these are approved by the suffrages of them whom they ought to conduct, Tert. Apol. in English, ch. 39 p. 137.

Mr. Sympson in his Collections saith, that there was a coun­cil at Ancira a Town in Galatia, where they decree amongst other things, that the countrey-Bishops should abstain from making Elders and Deacons, or usurping dominion over the Preaching-Elders of every city, Sympson de Conc. lib. 4 p. 484.

3. Whether these Bishops, Pastors or Elders, were usually cho­sen by the brethren of the churches or congregations whereof they were bishops, &c. And whether they chose bishops out of the members of their own congregations, or others, as they liked; and that they did choose or reject by by vote of Elders and brethren? and whether by this vote they rejected such as had been then bishops, upon cause; and such as were sent to them either by bishops or Emperors, if they did not approve them?

Anno 70. After the Martyrdom of James, &c. the Apostles and Disciples of our Lord, which then were alive, (whereof many are yet alive) gathered themselves together, with the Kinsmen of our Lord according to the flesh, to consult whom they should think worthy to succeed James; so that all with one voice judged Simeon worthy, Euseb. lib. 3 chap. 11. p. 44.

Cir. 97. John the Apostle went from Ephesus into the coun­treys the reabout, to consecrate bishops, to set in order whole churches, and to chuse by lot into the Ecclesiastical function, of them whom the holy Ghost had assigned, Eus. lib. 3. ch. 20. p. 47.

Cir. 175. When Alexander a bishop turned thief, was taken, and afterwards pardoned by the Magistrates, and set at liber­ty, and would have come to his congregation, its said, But the congregation whereof he was Pastor, would not admit him, Euseb. l. 5. ch. 16. p. 89.

220. When Narcissus bishop of Jerusalem was gone thence, the bishops appointed another. And afterwards Gordius being bishop there, Narcissus shewed himself again, and was entreat­ed of the brethren to enjoy his bishop rick again; and being not able to perform it alone for his age, they had Alexander to be fellow-helper with him. Euseb. l. 6. c. 9. p 101.

236. Fabianus came to Rome to live; and when all the bre­thren had gathered themselves together for the election of a Bishop (their Bishop being dead) and many thought upon ma­ny notable and famous men, Fabianus being there present, upon whose head a Dove came suddenly and rested; & though the people thought not of him, yet the whole multitude mo­ved thereat, cryed out with one accord, and the same Spirit of God, that he was worthy, &c. and (as they say) he was taken and enstalled bishop immediately, Euseb. lib. 6. ch. 28. p. 110.

Cir. 330. Constantine the Emperor writes to the people at An­tioch, calleth them brethren, and saith, I understand your appro­bation of Eusebius bishop of Caesarea, that you do much affect him, and would elect him to be bishop of your City, &c. then he perswades them with one consent to chuse another, and not Eusebius, see­ing all did not agree, and Eusebius not willing himself, there­fore not a lawful election; because he that is elected to a bi­shoprick by the general suffrage of wise men assembled to deli­berate thereof, ought by God's Law to enjoy it, Euseb. of the life of Constant. lib. 3. ch. 58. p. 52.

325 In the Epistle of the Council of Nice, they say of some Clergy-men, that if one of them dyed then one of them late­ly ad [...]i [...]ted into the church (so that he be found worthy, and the people chuse him, &c) may succeed in the place of the de­ceased, Soc. lib. 1. ch. 6. p. 228.

Cir. 330. Athanasius was charged, that he was no fit man for the room of a Bishop; and that he was elected by unlawful persons, Soc. lib. 1. ch. 18. p. 241.

338 Constantine Caesar writes to the people of the church of Alexandria when he sent their Bishop Athanasius to them (who had been before banished) and they received him willingly: And he concludes his Epistle, Well beloved brethren. Soc. lib. 2. c. 2. p. 253.

341. Alexander a Bishop in Constantinople, being near dying, charged the Electors to choose one of two whom he would no­minate to them; and told them, if they would choose a man fit to instruct the people, of an upright conscience, of good life and conversation, they should choose Paulus, though young, &c. or Macedonius, &c. Wherefore about the election [Page 16]of a Bishop was great stir; the people divided, the one for Paulus, the other for Macedonius, &c. and such as favoured the Nicene Creed, chose Paulus to their Bishop in the great church; the other endeadoured for Macedonius. Socrat. lib. 2. chap. 4. p. 253.

Cir. 340. Eusebius (first called Emisenus) is said, when Atha­nasius was charged with crimes (he being Bishop at Alexan­dria) to be called by Eusebius Bishop of Constantinople, to be Bi­shop at Alexandria. But saith Georgius, because Athanasius was greatly beloved of the people of Alexandria, Emisenus went not thither, but was sent to the city Emisa; where, when there was much ado amongst the citizens of Emisa about the electi­on (for he was charged with the study of the Mathematicks) he fled away, and came to Laodicea. Socrat. lib. 2. chap. 6. p. 254.

Cir. 345. When Eusebius a bishop in Constantinople, dyed, the people bring Paulus again to be their bishop, and the Arians assembled, and chose Macedonius for them. Socrat. lib. 2. ch. 9. p. 256.

362. The Arians at Alexandria, meeting in private houses, appointed Lucius to succeed Georgius in the bishoprick, Soc. lib. 3. ch. 4. p. 298.

Cir. 362. At Antioch they put in Paulus a bishop, to whom those of Meletius did not agree, but they had private conven­ticles; Eusebius was wonderfully sorry because they did not all agree to the election of Paulinus; for in his secret opinion he condemned the act; but because of the reverence he owed to Lucifer, (who had assigned Paulinus their bishop to them) he concealed his sentence. Soc. lib. 3. ch. 7. p. 302.

345. Constautius the Emperor writes to the people of the church of Alexandria, and sends them their bishop Athanasius, of whom they had been formerly bereaved, and bids them receive him, and join him with them as an helper in their prayers to God, Soc. lib. 2. ch. 18. p. 268, 269.

360. Ursalius deposed and exiled Lyberius bishop of Rome, for not subscribing his faith, (and this by the Emperors leave) and placed Felix, who was Deacon of that church, in his room. Lyberius not long after was called home, and restored, because the people of Rome were in an uproar, and thrust Felix out of [Page 17]the Church, so that the Emperor was constrained against his will to agree thereto. Soc. lib. 2. c. 29. p. 282.

367. When the Macedonian Bishop of Cizicum, Elousius, was forced against his Conscience by the Emperor, to subscribe to the Faith of the Arians, he came to his Church, and in the face of the Congregation complained of the Emperors usage, and requested them that they would get them another bishop, because he was constrained against his opinion: But they for the great love they bore him, neither would acknowledge ano­ther Bishop over them, nor yeild up the Government of their Church; wherefore they took him for their Superior, and kept their former Opinion. And when Eleusius was deposed, and Eunomius sent thither bishop, his people built them a church without the Walls. Soc. lib. 4. ch. 6, 7. p. 318.

370. When Eudoxius the Arian bishop of Constantinople died, the Arians placed Demophilus in his room; but such as embraced the Faith of one Substance, chose Evagrius a man of their own opinion, Soc. lib 4. c. 13. p. 324.

Cir. 363 When Eunomius was chosen bishop of Cizicum, by the bishop of Constantinople, and the Emperor commanded him to be placed there, and that Eleusius their bishop there, should be removed, the favourites of Eleusius built them a church without the Walls of this City, and there met. Eunomius be­ing a very ill man, the people of Cizicum could not away with him; for his insolency in preaching, they banished him their City: He went to Constantinople, and lived with the bishop that made him, & played the bishop no more. Soc. l. 4. c. 7. p. 318, 319.

Cir. 380. When Auxentius the Arian bishop of Millain died, there was an uproar about the Election of a bishop, and a great strife there was, while some would prefer this man, some other that man unto the bishoprick: Ambrose the Lievt. came into the church to appease them, and after he had given the people ma­ny exhortations, &c. on a sudden they with one voice and one mouth, nominate Ambrose to be their bishop. The bishops then present, thought verily that the uniform voice of the peo­ple, was the voice of God; wherefore they took Ambrose, and baptized him (he was a Catechumanist) and stall'd him bishop: But Ambrose denied to be made bishop, till the Emperor signi­fied his mind that he supposed it to be the Work and the Will of God, and so commanded it that it should be done. After­wards [Page 18]the City was at unity, Soc. lib. 4. ch. 25. p. 335.

378. The people at Alexandria thrust Lucius their bishop out of their Church, and placed Peter in his room. Lucius being deposed, got him to Constantinople. Peter not living long, left his brother Timothy, &c. Soc. l. 4. c. 30. p. 338.

381. When Gregory who governed a little church in Constan­tinople, went thence back unto Nazianzum, and the bishops consulted of choosing a Bishop there at Constantinople in his room; at that time there was one Nestorius of noble Linage, whose Ancestors had been Senators; a man (he was) of a good life, and godly conversation, who though he were by office a Praetor, yet the people chose him their bishop, and by the con­sent of an hundred and fifty bishops there present at the Coun­cil, he was there enstalled, Soc. lib. 5. ch. 8. p. 342.

383. When Meletius one of the bishops of Antioch, dyed, the favourers of Meletius would not be under Paulinus, but chose Flavianus to be their bishop in the room of Meletius, Soc. lib. 5. ch. 9. p. 343.

386. When Demophilus the Arian bishop, dyed at Alexandria, the Arian church there sent for Marinus, a man of their own crew, and appointed him their bishop; and he dying also, they called Dorotheus out of Antioch, in Assyria, and assigned him their bishop, Soc. lib. 5. ch. 12. p. 345.

391. Sebatius raised private Conventicles, was chosen bishop of such as applyed themselves to his kind of Discipline, Soc. l. 5. ch. 20 p. 351.

397. When Nectarius a bishop in Constantinople, dyed, imme­diately there was much ado about the election of a bishop; and when some thought on this man, and some on that man, af­ter long advisement and deliberation, in the end it seemed good to them to send for John at Antioch, who was a profound Interpretor. Afterwards the Emperor, with the general con­sent of Priest and People, sent for him, and he was made bi­shop. Soc. lib. 6. ch 2. p. 359.

Cir. 400. When John Chrysostome a bish. in Constantinople, had been deposed by a Council, banished, and returned back again, the people met him, they bring him to the Church with great rever­ence, they request him to continue their bishop; when he said his cause must be heard first, they were desirous the more, for they longed to see him stalled again in the Bishops see, & preach [Page 19]again to the people afresh: To be short, the people compelled him so to do. Socrat. lib. 6. chap. 14. p. 371.

418. When Theophilus bishop of Alexandria, died, there arose a great stir and contention about the election of a bishop, some would have Timotheus, some other would have Berillus; whiles the people were thus at variance, and though the Capt. of the Garrison laboured for Timothy, yet they chose Cirillus for their bishop. Soc. lib. 7. ch. 7. p. 377, 378.

Cir. 415. Theodosius a bishop in Syneda, went for Orders to vex Agapetes the Macedonian bishop there; in the mean time A­gapetes & his church became of the same mind, and he became bishop of the whole, being met together, and they shut the church against Theodosius; he complains to the bishop of Con­stantinople, who commends them, and bids him be quiet. Soc. lib. 7. ch. 3. p. 376.

Cir. 420. Chrysanthus was in a manner compelled to be bishop of the Novattan church in Constantinople; for when their bishop was dying, he made mention of him as a fit man; therefore the Novatian people compelled him to be their bishop; but he got him away, that he might not execute it, and Sabatus gets him­self ordained and enstalled by some bishops; but the people rejected him; they sought out Chrysanthus, found him, they for­ced him, and stall'd him bishop. He was an excellent man, &c. Soc. lib. 7. ch. 12. p. 380.

426. Again its said, When they chose Sysivins a bishop in Con­stantinople, all the Layetie laboured for him to be their bishop, because he was godly, and good to the poor; the people with uniform consent were for him: To be short, the Layetie got the upper hand, and he was Bishop. Philip envied against him, and the Consecrators, and especially against the Laytie, who were Electors. Soc. lib. 7. ch. 26. p. 390.

425. After the death of the bishop of Cizicum, Sysivius a bi­shop of Constantinople, appoints Proclus to be their bishop. The Citizens understanding it, prevented, and chose Dalmatius, a religious man, to govern the bishoprick, &c. Wherefore Pro­clus not being admitted to execute the Function of a bishop in the church where he was ordained, continued at Coustantinople, and preached. Soc. l. 7. ch. 28. p 391.

432. At Constantinople there arose a Schism about the elect­on of a bishop, some would have Philip, some others would [Page 20]have Proclus; some said it was against the Canon to trauslate a bishop from one City to another; which satisfied the people. And after the Deposition of Nestorius, Maximinian was chosen bishop, a man who was altogether unlearned, Soc. lib, 7. ch, 34. p. 395

430. When the bishop of Troas dyed, immediately the peo­ple of Troas came to Constantinople to seek a bishop, where they met with Silvanus. Soc. lib. 7. ch. p. 396.

Cir. 460. Timothy, whom the people of Alexandria, the wor­thiest persons, the Citizens and the Ship-Masters, requested to be their bishop. Evag. lib. 2. ch. 9. p. 435.

Eod. an. After this Timothy was banished from his church, the people of Alexaudria chose to succeed him one Proterius for their bishop. Evag. lib. 2. ch. 11. p. 436.

Cir. 520. Euphraemius Lievt. so the Country, taking care of the City of Antioch, the people reverenced him highly, and chose him to be their bishop. Evagr. lib. 4. ch. 6. p. 473.

Cir. 200. Tertullian saith, In our Assemblies there are bishops that preside and have Authority over the faithful committed to their charge; they are approved by the suffrages of them whom they ought to conduct. And 'tis not bribes that acquires them this, but Testimonies given of their good life; for in the Church of God nothing is done by the allure­ment of gifts. Tertul. Apol. the English Translation, chap: 39. p. 137.

What were, or ought to be the qualifications and work of Bishops in those dayes.

100. Clemens bishop of Rome, finished his mortal race when he had governed the church, and preached the Word of God nine years, &c. Ignatius the bishop confirmed the congregati­ons in his Journey where he came, with preaching the Word of God, and wholsome exhortations, giving charge to avoid he­resies, and cleave stedfastly to the traditions of the Apostles; and writes to several congregations and churches, to exhort them to stick to truth, and not to be afraid of suffering; writes to the people, and makes mention of their bishop in it, Euseb. lib. 3. ch. 31, 32. p. 53.

170. Polycarpus was instructed by the Apostles, and made bi­shop of Smyrna by them: He finished his life, &c. when he had [Page 21]continually taught that which he had heard of the Apostles, and he being at Rome in conference, converted many, preach­ed the one and onely truth received of the Apostles, Euseb. lib. 4. ch. 14. p. 62, 63.

Eod. The Hereticks then infected the true Seed of the Apostles Doctrine, &c. whom the Pastors of the Churches repelled from the Flock of Christ, (as if they had been some certain sa vage beasts) partly by admonition and exhortation to the brethren, and partly by encountring with themselves, sometimes dispu­ting and questioning with them face to face, and sometimes by writing, whereby they overthrew their fantafies, &c. Euseb. lib. 4. ch. 23. p. 71.

Cir. 220. Alexander was made fellow-helper to Narcissus, in the church of Jerusalem, where (saith Alexander) Narcissus who governed the church before him, and now of the age of 116. years, prayeth with me, and that very carefully, for the sta [...]e of the Church, &c. Euseb. lib. 6. ch. 9. and 10. p. 101, 102.

Cir. 240. It is said of many that came to the teaching of O­rigen at Caesarea, that they became his Disciples and left their soile; and two of them being perswaded by Origen to leave their former studies, unto the exercise and study of the holy Scriptures; and after they had continued with him for five years, they profited so much in holy Scriptures, that both be­ing as yet young men, they were ordained bishops of certain churches in Pontus. Origen rebuked a bishop, and turned him from his errors, and restored him to the true faith, by Rea­sons and manifest Truths. Euseb. lib. 6. chap. 29. p. 110. ch. 32. p. 111.

Cir. 252. Novatus procured three bishops, plain, simple and Countrey men, &c. Euseb. lib. 6. ch. 42. p. 117.

272. Certain bishops in an Epistle say, We know beloved Bre­thren, That a Bishop, and the whole Order of Priesthood, ought to be a pattern of good works unto the common people; nor are we ignorant that many are fallen, and how can he admonish and reprehend another? Eus. lib. 7. ch. 29. p. 140.

320. At a Sermon preached and directed to Paulinus bishop of Tyrus, it's said of him thus: Him whom the chief and great High-Priest himself hath ordained a Shepherd of this your holy flock, enjoying the second honor of those holy things, taking in charge your peo­ple by lot and appointment of the Father, as his servant and interpretor, [Page 22]like a new Aaron, &c. by the prayers in common of you all; unto this man onely it's lawful, next afeer the chiefest High-Priest, to see and be­hold the second Closet of your souls, when he hath exactly fitted every one of you by experience and prolixity of time, and when as with his own industry and care he hath instructed you all in honesty, and the Do­ctrine which is according to godliness, and hath laboured by works agree­able to his calling, and that Doctrine which by Divine Power he hath gotten. Euseb. lib. 10 ch. 4. p. 187.

325. At the great Council at Nice, when many were furnish­ed to argue logically at the Council, a Lay man of simple and sincere mind, set himself against the Logicians, and told them them thus, That neither Christ nor his Apostles had delivered to us the Art of Logick, neither vain fallacies, but an open and plain mind. Up­on which all present had him in admiration, and held with him; and the Logicians gave off, and all the stir raised by Lo­gick, was appeased, &c. Soc. lib. 1. ch. 5. p. 221.

325. Spiridion the bishop of Trimithous, a city of Cyprus, was so holy and vertuous a Shepherd of Cattle, that he seemed worthy to be appointed a shepherd of men; when as he there executed the Function of a bishop, yet for his singular mode­sty he also kept a Flock of sheep. It is said, At the dawning of the day he came to his sheepcote, &c. Soc. lib. 1. ch. 8. p. 232.

342. The bishop of Constantinople when he was near dying, advised the people to elect for their bishop one who was fit to instruct the people, of an upright conversation, of a good life, Soc. lib. 2 ch. 4. p. 253.

339. The Emperor sent Athanasius to his church in Alexan­dria, and writes thus, Receive him, and join him with you, as an helper with you in your prayers unto God, &c. And, I beseech you well-beloved people, that in your prayers, where you crave (after your won­ted custome) the aid and assistance of the Spirit of God, you take Atha­nasius for chief, or (as I said before) an helper, &c. Socr. lib. 2. ch. 18. p. 268, 269.

358. A whole Assembly of bishops writes to the Emperor, to entreat him that he would not suffer bishops to be banish­ed their churches, but that bishops may be present with their Flock, and that they may enjoy peace and tranquillity for prayers and devout service of God, that they may pray con­tinually. Soc. lih. 2. ch. 29. p. 281.

361. Eusebius bishop of Antioch, passing through the Coun­treys, confirming such as were weaklings in the Faith, in­structed them in the Doctrine of the church, and diligently preached the Word of God, Soc. lib. 3. ch. 7. p. 302:

Cir. 350. Agelius bishop of the Novatians in Constantinople, was a man that led a precise life, all his life time went bare­footed, and according to the command of the Gospel, had but one coat. Soc. lib. 4. ch. 9. p. 320.

Cir. 355. The bishop of Rome received Letters from other bishops, wherein they declare their agreement to the faith; he saith, It confirms in us our joy, &c. because it agrees with mine, who am the meanest of you all, &c. And he wrote to the Macedonian bishops, and acknowledged them to be bishops. Soc. lib. 4. ch. 11. p. 322.

Cir. 370. Ammonius being urged with a Bishoprick, fled away secretly, out off his right ear that he should not be chosen bi­shop; and Evagrius being chosen bishop by another bishop, ran away that he might not be bishop. And when Evagrius met with Ammonius, and told him of cutting off his ear, Ammoni­us told him he could not escape neither; for that thou (saith he) of self-love hast shut up thy mouth, and not used the gift and grace that God hath given thee. Soc. lib. 4. ch. 18. p. 330.

Eod. Moses refused to be ordained by Lucius bishop of Alex­andria; for (saith he) thy hand is imbrued with slaughter and blood­shed; and thy horrible practises against the brethren prove thee to be al­together void of the true principles of Christian Religion; for the true Christian striketh no man, revileth no man, &c. but thy deeds in exi­ling of some, burning of others, &c. cry out. Socrat. lib. 4. chap. 29. p. 337.

John Chrysostom bishop of Constantinople, is said to give himself wholly to teach and preach to the people. Soc. lib. 6. chap. 15. p. 371.

Cir. 410. Assicus a bishop in Constantinople, was mean in learn­ing, godly, and of great Wisdom; He reconciled such as were of his faith, would in no wise molest the Hereticks, but chide them, and then shewed himself loving and amiable; a great student, read most part of the night, gentle and courteous to such as conferred with him: He became all things to all men, &c. and in time by exercise and diligence, preached ex tempore, his Sermons very plain: And by reason of this, the Churches [Page 24]flourished exceedingly. Socrat. lib. 7. chap. 2. p. 375.

Cir. 420. Atticus is said also to govern with wisdom, and ex­horted the people diligently with heavenly Doctrine, to vir­tuous and godly living; he provided not onely for the poverty of his own church, but also sent money to the next churches, to supply the wants of the needy. Soc. lib. 7. ch. 25. p. 389.

430. Moximinianus a bishop in Constantinople, when he was chosen, it's said he led a Monastical trade of life, by degree a Priest, one that of late had purchased to himself a good Name, and was thought to be a godly man, &c. A man altogether unlearned. Soc. lib. 7. ch. 34. p. 395.

415. It is said Silvanus bishop of Troas, was far from pride and haughtiness; that oft-times in great Assemblies and so­lemn meetings of the Citizens, he wore Sandals and Buskins of Hey twisted, &c. Soc. lib. 7. ch. 36. p. 396.

200. In our Assemblies are bishops that preside and have authority over all the faithful committed to their charge; they are approved by the suffrage of those whom they ought to con­duct. And 'tis not bribes that get them this honor, but a testi­mony of a good life. Tertul. Apol. the English translation, ch. 29. p. 137.

Of what spirit such Bishops were thought to be of, who usurp'd high Titles, secular Power and Jurisdictiou over other Bishops and Churches, and how this was esteemed of in those times.

Cir. 260. Many Doctors set at nought by the Law & Prophets, take scorn to be tryed by the Evangelists, contemn the Workof the Apostles, The words of Dio­nysius Alexandri. they suffer not the simpler sort of the brethren to know any high or magnifical thing, neither of the glorious beavenly coming of our Lord, nor of the resurrection. Euseb. lib. 7. ch. 23. p. 135.

267. Samosatenus was poor, he attained wealth by leud acts, sacriledge, and tyrannical oppression of the brethren, whom he made to tremble for fear, with his guileful gains; he procu­red the givers to be liberal, to the end they might be deliver'd from their adversaries; and so turned godliness into gain. And being puffed up with pride, usurped secular dignities, more like [Page 25]a Warlike Captain, than a bishop of the church, walking stately through the streets, maintaining a great Troop to guard his person, so that Religion by reason thereof, grew in great dis­dain. He made himself a high Throne, a lofty seat, not like the Disciples of Christ, but severed in shew and title, after the manner of Princes in this World. If any behaved himself ho­nestly and decently, them the caused to be checked and revi­led. Euseb. lib. 7. ch. 29. p. 139, 140.

3 [...]1. And they which seemed our shepherds, laying aside the rule of Piety, practised contention and schism among themselves, and while they aggravated these things, contenti­ous threatnings, mutua I hatred, and every one proceeding in ambition, like Tyranny it self, then the Lord made the Daugh­ter of Sion obscure. Euseb. lib. 8. c. 1. p. 144, 145.

384. At a Council at Constantinople they decree, That the bi­shop of Constantinople should have the next Prerogative after the bishop of Rome, because this city was called New Rome. They divide Provinces, and ordain Patriarchs, and ordain, That no bishop should leave his own Diocess, and intermeddle with Forraign churches. Nestorius bishop in Constantinople, had that great city, together with all Thracia, allotted to his jurisdicti­on; and so to other bishops they assigned Jurisdictions, as Patri­archs, at that time, over their fellow-bishops. And after that other things agreed on of this nature in other Councils. Soc. l. 5. c. 8. p. 342. Evag. l. 2. c. 18. p. 448.

Cir. 192. When the churches differed about the Feast of Easter, all the churches communicated together, and were as one in other things, till Victor bishop of Rome through boiling heat and choller, had excommunicated all Asia, such as obser­ved the Feast different from him; for which act Iraeneus bishop of Lyons in France, enveighed bitterly in his Letter against Victor, rebuking him for his peevish dealing, and rage; telling him al­so, that the Elders and ancient Fathers differed amongst themselves about this Feast, yet communicated together not­withstanding. Soc. l. 5. c. 21. p. 352.

Cir. 390. Marinus and Agapius bishop of Ephesus, contend­ed not about Religion, but primaey; they strove whether of them should be the chief, &c. Wherefore many Clergy-men under these bishops, perceiving their ambition, rancour and malice, forsook them. Soc. lib. 5. ch. 22. p. 356.

Cir. 440. The Favourers of Prelates, and Patrons of Clergy-men will blame us for not entitulating the Bishops Most Godly, Soc. his own words. Most Holy, and such like Epithets, &c. but seeing I am able to prove and justifie out of ancient Writers, that the servant hath in this Bork called his Ma­ster no otherwise than after his Christian Name, I will lay aside those lafty titles, &c. Socr. l. 6 c. 1. p. 358.

Cir. 405. Sisivius a Novatian bishop, arrayed himself in white, and one asking him why he used such attire as was uncomely for a bishop, and where he found written that a P [...]iest should wear white? he answers, Tell me where its written that a bi­shop should wear black. Soc. lib. 6. ch 20. p. 373, 374.

418. When Cirillus was made bishop of Alexandria, he chal­lenged more authority to himself, then ever the bishops be­fore him had; and from that time forth the bishop of Alex­andria (besides the oversight and jurisdiction of his Clergy and Ecclesiastical matters) took also the Government of tem­poral affairs: Wherefore Cirillus immediately after he had shut up the Novatian churches within Alexandria, also bereaved Theopemius their bishop of all his substance. Soc. lib. 7. ch. 7 p. 378.

425. One of the bishops of Rome, Celestinus, banished the Novatians, constrained Rusticula their bishop to raise private conventicles, &c. and though the Novatians flourished there before, yet then they began to be hated out of measure; when as the bishop of Rome (no other than the bishop of Alexandria) passed the bounds of his Priestly Order, presuming now to challenge to himself secular power and authority: Wherefore those bishops permitted not them who held with them the faith of one substance, freely to frequent their wonted Assem­blies; and though they commended them for their uniform Faith, yet they deprived them of their substance. Socr. l. 7. c. 11. p. 379, 380.

431. The bishops began to be called Reverend, most holy, religious, the grave censure of the most holy Father, and our Collegue, Celestinus bishop of Rome. Evagr. lib. 1. chap. 4. P 413.

Cir. 432. When the Lord Paulus our Brother, and most god­ly fellow-Bishop, most virtuous Lord Paulus the Bishop came, he brought Letters, which he avoucheth to have been written [Page 27]of your Holiness, and of the most godly Bishops which were of your Province. Evag. l. 1. c. 6. p. 414.

452. Most reverend Bishop Eusebius, &c. the Legates of Leo bishop of Old Rome, stood up in the Council, and charged D [...]o­scorus for receiving one excommunicated by the most holy Fa­ther our Bishop Flavianus; but the Apostolick See pardoned the Bishops, because they were constrained against their wills to do what they did, &c. who yeilded themselves at this this time to Leo the most holy Bishop, and to the whole sacred and general Assembly of Bishops, &c. Also they complain, that Dioscorus forbid the reading of holy Pope Leo his Epistle. Nay, he stick­ed not to excommunicate Leo the most holy and most religious Arch-Bishop of Rome, &c. Therefore seeing these are his pra­ctices, Leo the most holy Arch-Bishop of great and old Rome, by us and this sacred Assembly, together with the most blessed Apostle St. Peter, who is the Rock, &c. bereaved him of his dignity. Evag. lib. 2. ch. 4 p. 429, 430.

At a Council at Ancyra (as Mr. Sympson saith) they decree, That the Countrey Bishops should abstain from making Elders or Deacons, or usurping Dominion over the praying Elders of every City: Symps. de Conc. l. 4. p. 484.

What were the practices of these churches when they met and came together, and of their coming together.

Cir. 200. We make a body, or by certain knowledge all con­spire in the service of the true God, where we live uni­ted under one Discipline, one Faith, &c. We assemble together by troops; in our prayers to God we pray for the Emperor, &c. we assemble together to read the holy Seriptures, we read them according to the condition of the times what serves to admo­nish or confirm the faithful; we cease not to confirm our di­scipline by the strength of Precept; we continually repeat. In these Assemblies we make exhortations and threatnings. Think it not strange if we call one another Brethren, &c. And at their meeting to feast, they pray before they sit down, eat mo­derately; after they are invited to praise God, and to sing Psalms taken out of holy Scripture, or Hymns, every one composeth according to the capacity of his mind; and as it began with prayer, so ends; and so they go away with care, [Page 28]as they came with stayedness and sobriety. Tertul. Apol. in En­glish, ch. 9. p. 137.139, 141, 142.

Cir. 50. Religiously they worship the Celestial God-head with pure and sincere worship; they re­nounced their substance; The words of Philo Judaeus, who lived Anno 50. and forsaking the cities, they lived solitarily in Fields and Gardens; they accounted the com­pany of them which followed the con­trary trade of life, as unprofitable and hurtful to them, &c. as they in the Apostles dayes, &c. In many places this kind of people liveth in every Province; and in Aegypt they abound, especially about Alexandria. From every where the best with­drew themselves into the soyle of these Worshippers, &c. Af­ter he writet, thus of the churches. In every Village there is a Religious House, which they called a Monastery, wherein they inhabiting, do celebrate the Mysterie of honest and holy life, carrying thither nothing, neither meat nor drink, nei­ther any thing necessary for the sustentation of the body, but the Laws and the Oracles of the Prophets, Hymns, and such like, whereby knowledge and Piety encreased; and all the time between morning and evening, is of them spent in godly ex­ercise, for reading the holy Scriptures, they meditate there­upon, handling allegorically the Divine. Philosophy of their native Countrey, &c. It's like (saith Eusebius) that the Com­mentaries he speaks of, were the Gospels, and the Works of the Apostles; the Epistle to the Hebrews they newly compiled, and collected Psalms; thus they make grave Canticles and Hymns unto God in a more sacred Rime of every kind of Mee­ter and verse, &c. The interpretations of holy Scriptures are amongst them allegorical and figurative; for unto those men the whole Scripture seemeth like a living creature, so that the external words seemed as the body, and the internal words seemed as the soul, Euseb. l 2. c. 17. p. 28, 29.

105. Plinius secundus signifying that the christians commit­ted no he inous offence, not transgressed any Law, saving that they rose before day, and celebrated Christ with hymns, as God, &c. forbidding adulteries, flaughter, &c. with such o­ther abominable facts, shewing conformity in all things agree­able to the Laws. Euseb. l. 3. c. 30. p. 53.

To be short, how many Psalms, Hymns and Ganticles were written from the be­ginning, Verba incerti au­thoris. by the faithful Christians which do celebrate and praise Christ the Word of God, for no other than God indeed. Euseb. lib. 5. chap. 25. p. 93.94.

269. The Psalms sung in the Church to the laud of our Lord Jesus Christ, Paulus Samosatenus removed, count­ing them new-found figments. Euseb. lib. 7. chap. 29. pag. 139.

Cir. 260. Nepos was commended for his diligence and ex­ercise in holy Scriptures, and for his pleasant Psalmody where­with at this day many of the Brethren are delighted. Euseb. lib. 7. ch. 23. p. 135.

Cir. 315. Speaking of the place of meeting saith, Here with Psalmodies and other songs of praise delivered from above, there with Divine and Mystical Ministration, as the secret pledges of the Lords Passions, were solemnized, and withall, men and Women of every age with chearful mind, and with all their power in prayer and thanksgi­ving, honored God the author of all goodness. To be short, the Gover­nors of the Churches set forth the solemn meetings &c. in sermons &c. Euseb. lib. 10. chap. 3. p. 184.

Whether in these Churches or Congregations such as were not Bishops, Elders or Ministers, did teach, preach and exhort, and that in presence of Bishops, and by their desire? And whe­ther any such converted any? And whether by authority of their example, such as have gifts, ought to use them?

Cir. 130. Justinus writeth, how that to his time the gift of prophesying flourished in the church. Euseb. lib. 4. chap. 18. p. 68.

Cir. 175. Wherefore in Christ's Name they that be his true D [...]sciples, receiving Grace of him, bend their whole might to this end, that every one after the quantity of the Talent recei­ved, do benefit the other brethren. This is written by Iraeneus. Euseb. lib. 5. ch. 7 p. 82.

Cir. 204. Origen being very young, not 18. years old, divers of the Gentiles came to him to hear the preaching of the word of [Page 30]God, of whom was Heracles, who after he profited in the Christian Religion, was made bishop of Alexandria: He caught many, and was very diligent and humble, going bare-foot. Eus. l. 6. c. 2. p. 96, 97.

Cir. 210. Origen being not able alone to search out the pro­found Mysteries of holy Scripture, neither the interpretation nor right sence thereof, because such as frequented the School, granted no leisure; for in several companies they flocked to his preaching: He appointed Heracles his fellow-helper, a man expert in holy Scriptures. Euseb. l. 6. c. 14. p 104.

Cir. 210. Origen being as yet not called to the Ministry, but a Lay man, came to Caesarea, where he was entreated by the bishops of that Province to dispute in the open church, and to expound holy Scriptures. And when Demetrius found fault with this, That he taught in presence of bishops, the bishops of Jerusalem and Caesarea justified it, and said, We know not for what cause he reports a manifest untruth; whereas there may be found such as in open Assemblies have taught the people; yea, when there were present learned men that could profit. And mrreover, holy Bishops ex­horted them at that time to preach, for examples sake, at Laranda E­ke [...]pis was requested of Neon; at Iconium Paulinus was requested by Celsus; at Synaeda Theodorus was requested by Atticus, who were godly brethren; it's like also it was practised in other places, though unknown to us. Thus was Origen honored, being a young man, Buseb. l. 6. c. 19. p. 106.

Cir. 230. Firmilius so highly esteemed him, that he sent for him to edifie his churches in his Province; and he went to him, and continued some time with him, for a further understand­ing of holy Scriptures; and the bishops of Jerusalem and Cae­sa [...]ea permitted him alone as a Master of the interpretation of holy Scripture with the rest. Euseb. l 6. c. 26. p. 109.

Cir. 310. One John an Aegyptian, who although he was blind, yet had gotten such knowledge in his mind, that when it seem­ed good to him, he could out of the closet of his mind repeat the Law and the Prophets, Evangelists and works of the Apo­stles: I confess truely, that when I first saw the man stand in the midst of the congregation and assembly, and heard him recite certain places of Scripture, I wondered at him; for as long as I heard his voice, so long thought I (as the manner is at so­lemn Meetings) that one read out of a Book; but when I came [Page 31]near to him, and saw the truth as it is, he uttered many things much like unto a prophet. Euseb. lib. 8. ch. 30. p. 171, 172.

Cir. 330. Edesius and Frumentius, two young men, being captives amongst the Jndians, the King preferred them to offi­ces, they with some Christian Merchants there, builded some place to pray, where they poured out prayers together to the living God, and there joined to them certain Jndians, whom they instructed in the Christian Faith. Frumentius was after made a bishop. Soc. lib. 1. ch. 15. p. 238.

Eod. When a captive Woman in Iberia had by instruction converted the Iberian King to the Faith, he published abroad the praises of Christ, sent for his Subjects, and he and the Queen preached Christ to them, the one to the men, the other to the Women. Soc. lib. 1. ch. 16. p. 239.

Cir. 370. One Gregory, being a Lay-man, wrought miracles, and by word and deeds converted the Gentiles and Ethnicks to the Faith. Soc. lib. 4. ch. 22 p. 333.

Whether in these Churches they admitted Members that recei­ved the Faith, and put out from amongst them such as sinned, and received them not again toll they repented; and such as were charged with faults, not admitted (till they cleared themselves) to communicate in the Lords supper. And all this done in the open congregations, by general consent.

Cir. 95. When a young man of a church where John the E­vangelist came, had turned thief, and left the church, its said that John met with him again, brought him to the church, and after he had poured out prayers oft-times with him, in conti­tinual fastings, and had mollified his heart with divers and sundry Sermons, and confirmed him, he departed not before he had fully restored him unto the church, and exhibited great example of true repentance. Euseb. lib. 3. chap. 20. p. 47, 48.

Cir. 200. Natalius being excommunicated by Victor bishop of Rome, out of that church, for an Heretick, and afterwards being made bishop of those Hereticks, repents, and comes to the church, and fell down with tears before the then bishop of Rome, called Zephyrinus, beseeching the church (prone always to compassion) for the mercy of Christ, to pity him. And af­ter many petitions, and much ado, he was received into tho communion, Euseb. l 5. c. 25. p 94.

Cir. 245. Philip the Emperor being a Christian, and desirous to be partaker, and join with the multitude in their Church­prayers could not be admitted until he had rendered an ac­count of his Faith, and coupled himself with them, who for their sins were examined, &c. except he had done this, he could not be admitted; therefore because he was faulty in ma­ny things, he willingly obeyed, and declared by his Works his sincere and religious mind towards God. Euseb. lib. 6. chap. 33 p. 111, 112.

336. When Arius and his complices were cast out, he goes to the Emperor, and gets his Letter of command; and Eusebius also writes to Athanasius the bishop of that church in Alexan­dria, from whence he was cast out, commanding him to admit them again into the church; the bishop refused, and said it was not lawful for such as had made shipwrack of their Faith, and been accursed of the church, to be received, &c. The Empe­ror again commands him to open the door wide to such as de­sired to enter into the church; and tells him if any desire to be made a Member of the church, and be hindered by him, he would depose him, and put in another by his officers. Then he was falsly accused, and being cleared, was sent to his church, and the Emperor writes to his church, and tells them of it. Soc. l. 1. c. 20. p. 244, 245.

Cir. 440. Theophilus bishop of a church in Alexandria, charg­ed Peter head Priest of his church, that he had received to the Communion a woman of the Heretical sect of the Manichees, before he had converted her: He answered, he had converted her from her opinion, and admitted her by the consent of the bishop, and the bishop knew it, and gave her the communion; and for this he brought a witness of the same church. The bi­shop in anger thrust them both out of the church; they went to John at Constantinople, and tell him of it. He entertained them with great reverence, and made them partakers of their common and publike prayers, but would not receive them in­to their communion, before that he had examined their cause; and when it was falsly reported, that John had received them to communion, the bishop laboured to depose John for this, as a fault. Soc. l. 6. c. 9. p. 366.

Cir. 405. John, one of the bishops of Constantinople, being ac­cused of crimes, the Emperor would not come to the church [Page 33](as he was wont to do) but sent John word, that he would not communicate with him, till he had cleared himself of the crimes laid to his charge. Soc. l. 6. c. 16. p. 3 a2.

Cir. 385. Flavius Theodosius an Emperor, having been rash in executing his will to the shedding of blood, and coming to Millain, desiring to join with the church there in their sacred devotions, Ambrose their bishop refused to admit him, and so continued eight Months, til with great humility and submis­sion he acknowledged his offence, and then was admitted into the congregation. Speed Chron. l. 6. c. 52. p. 275.

When the lapsed Christians were admitted into the church, saith Cyprian, I can searce perswade the people to suffer such to be admitted. Cyprian Verit. Anno 250. And in his E­pistle to his church, when he was banished, he promised his people to examine all things, they being present and judging. Cypr. Epist. 55. Cypr. Epist. 11. ad plebem.

Cir. 200, Tertullian saith, In these Assemblies we make exhor­tations and threatnings, and Divine censures, that banisheth sinners, and excludes them from our Communion; We judge them with much circumspection, because We know that God is in the midst of us, and knoweth what we do. It's a great fore-telling of the Judgement of God. &c. when the church moved with the enormities of their crimes, darts out upon wilful sinners the Thunder-bolts of Excommunication, and from the participation of its prayers, its society, and deprives all sorts of holy commerce with it, Tertul. Apol. in English, chap. 39. p, 137.

What esteem both Bishops and Emperors had of the Brethren of Churches, as well as Officers; and whether the Brethren were at Council and publike Disputes, and had Epistles directed to them, their Officers being onely mentioned in the bo­dies of the Epistles.

Cir. 105. Ignatius writes to the church of Ephesus, to the church of Magnesia, to the church of Trallis, to the church of Rome, to the church of Philadelphia and Smyrna; and in those Epistles he doth make mention of the Officers of the same [Page 34]churches, and writes to some Officers in particular. Eus. l. 3. c. 32. p. 53, 54.

Cir. 175. Dionysius bishop of Corinth, writes Epistles to the churches, to instruct them in several duties, to the Lacedemoni­ans, and also to the Athenians, and makes mention of their Of­ficers; and to many other churches the like; and in one he chargeth their bishop not to charge the brethren with the grievous burthen of vowing chastity, and many other such like things. Euseb. l. 4. c. 22. p. 70.

Cir. 266. When Dionysius came to Arsenoita, where there were many of an erroneous opinion, he sent for the Elders and Do­ctors inhabiting those Villages, in presence of as many of the Brethren as willingly came; and exhorted them openly to sift out this Doctrine. And I disputed with them three dayes &c. where I wondered at the constancy, desire of the truth, intelligence, or capacity, and the tractableness of the Bre­thren, how orderly, and with what moderation they objected, answered and yeilded, &c. neither bolted they contradictions, &c. and they embraced such things as were proved by de­monstrations and Doctrines of holy Scriptures. Euseb. l. 7. c. 23. p. 135.

Eod. Dionysius bishop of Alexandria, esteemed of the Revela­tions of John, because of the brethrens account of it, writes thus: I durst not presume to reject the Book, because many of the brethren read it diligently, and conceive a greater opi­nion of it, than the understanding of my capacity attained unto; for where I understand not, I think with my self, the Words contain a deeper sence, &c. and think them higher than may be understood by me, &c. Euseb. lib. 7. chap. 24. p. 136.

Cir. 330. Constantine the Emperor writing to the church at Antioch, calleth them brethren, and tells them, Ye are able to judge truly and sincerely of all matters; and desired them to live in unity; and concludes, God preserve you brethren. Eus. of the Life of Constanthne, l. 3. c. 58. p. 52, 53.

325. At the Nicene Council, where many Logicians were re­solved for dispute, a Lay-man of a plain and sincere mind, set himself against them, and told them in plain terms, that nei­ther Ch [...]ist nor his Apostles have delivered unto us the Art of Logick, or vain fallacies, but an open and plain mind. To [Page 35]which the whole assented, and admired him, and laid aside their Logick. And the Council writes to the church of Alex­andria thus. To the holy Church, and beloved brethren Soc. l. 1. c. 5. p. 221, 222 &c.

Cir. 338. Constantine the Emperor writes to the church of A­lexandria about Athanasius their bishop, and saith, I hope its not unknown to your discreet wisdom, that Athanasius, &c. and con­cludes, God in his goodness to all beloved brethren, have you in his tui­tion. Soc. l. 2. c. 2. p. 252, 253.

Eod. Constantine afterwards writes to the same church about the same bishop, & bids them receive him, and live at peace, & join him with them, as an helper with them in their prayers to God. And further saith, Our request is to you well-beloved people, That in your prayers, where you crave the aid and assistance of the Spi­rit of God, you take Athanasius for chief, or (as I said before) as an helper. Soc. l. 2. c. 18. p 268, 269.

Anno 397. The Officers were by a Canon at a Council, to use a form of prayer in the church, unlesse he first confer­red cum fratern. Instruct. 3. Concil. Carthag. Can. 23.

Most of Ignatius and Polycarpus's Epistles are directed to the churches, and the [...]r Officers onely named in the body of the Epistles. See their Epistles.

Of the Prayers used in the Churches, or the manner of their praying there.

150. Justinus scripsit, The Christians prayed sine monitore, quia de pectore, without any Prompter but their own hearts. And fur­ther, there are some things to be asked according to the occa­sions. And again, He who instructed the people, prayed accor­ding to his ability. Just in M. Apol. 2. Tertul. Apol. ad Gen c. 30. Epist. 121.

Tertul vixit Cir. 200. In the English Translation it's thus: There are none that declare to us the words we are to say, because its our hearts, &c. We pray for the Emperor, a prayer conceived and produced from a chast body, &c. Tert. in English, c. 30. p. 119.

Augustinus Cir. 440. It is free to ask the same things that are desired in the Lords Prayer, alijs at{que} alijs verbis, sometimes one way, and sometimes another. August. Epist. 121.

And this never otherwise til (the Arians, &c. prevailing) there was a Canon, Concil. Laod. Can. 18. That none should pray arbi­trio, but semper caedem preces, the same form, yet this a form of his own composing, as by another canon, 3. Conc. Carth. Can. 23 Anno 397. None should use any form unless he had first conferred cum fratr. instruct. And after (An. 416.) That none should use set­prayers, but such as were approvd of in a Synod. Con. Mil. 2. c. 12

How they encreased their Treasure in these churches, and how they employed it.

Cir. 200. If there be amongst us any kind of Treasure, the money laid up, makes our Religion not ashamed; neither can it be said, what is brought unto us is a tribute or price paid to participate of its holiness; every one contributes a little sum at the end of the month, or when he will; but it is if he will, and can, for none are constrained to give. If we get any Alms, it is of good will; riches gathered in this manner are the pledges of Piety; we do not confound them in eating and drinking, &c. but we employ them in feeding the poor, burying them; feeding children Parentless, old men who have served the faithful, such as are in the Mines, banished, imprisoned for pro­fessing the true God. Tertul. Apol. in Eng. c. 39. p 137.

Acacius a bishop, eminent for mercy, said, (when many soul­diers prisoners were in necessity) Our God needs not Gold and Sil­ver; and we have much given our church by the faithful, therefore they agreed to sell them, and give the money to relieve and redeem the cap­tives, &c. Soc. l. 7. c. 21. p. 386.

How Innovations came into the churches, and what the Writers of those times, and some of the then Bishops thought & said of them; And whe­ther nothing ought to be imposed but what the word of God commands.

Cir. 110. Egesippus writes, That some of the brethren of the Lord continued til that time when Simon was martyred; and until then, the church of God remained as a pure Virgin, &c. But after the sacred company of the Apostles were worn out, and come to an end, and that generation was wholly spent, who had heard the heavenly Wisdom of the Son of God, then the conspiracy of detestable error, through the deceit of such as delivered strange Doctrine, took rooting; and because none of the Apostles survived, they published boldly with all might possible, the doctrine of falshood, and opposed the open ma­nifest truth. Eus. l. 3. c. 29. p. 52.

108. Ignatius exhorts the churches to avoid the Herefies, &c. [Page 37]and to cleave to the traditions of the Apostles. Eus. l. 3. c. 32. p. 53

Cir. 116. Papias saith, Neither am I pleased with such as say many things (as many are accustomed to do) but with such as teach true things; neither with such as repeat strange Precepts, but with such as al­ledge the things delivered of the Lord, for the instruction of our faith, proceeding from truth it self. Euseb. l. 3. c. 35. p. 55.

Cir. 175. Dionysius bishop of Corinth writes to another bishop, admonishing him not to charge the brethren with the heavy burthen of vowing chastity. And he further writes, That ma­ny did corrupt his Epistles, and endeavoured to corrupt the Scriptures. Eus. l. 4. c. 22. p. 70.

Cir. 195. When Victor bishop of Rome excommunicated the churches in Asia for not observing the same day for Easter with himself, Iraeneus bishop of Lyons in the name of all the Lay­men, and many other bishops, writes and rebukes him, say­ing, This controversie is not onely of the day, but some think one thing, and some another, as to the length of time of fasting, &c. neither began this variety in our time, but long before, through them who then bore rule; and its very likely through their double negligence; yet for all this they were at unity with them of another minde; and this variety com­mendeth the unity of faith, and other bishops of Rome did not so observe it, nor left any commandment to posterity; neither was it ever heard of, that any man for such fasting was excommunicated; nor did the Apostles or bishop Poly carpus, or others, differ in the main, though not of one mind in such things, nor compelled one another. Eus. l. 5. ch. 23. p. 92.

257. When there was a controversie raised by some who said that such who returned from any Heresie, should be re-bapti­zed, whenas the ancient manner was to receive them again by prayer and laying on of hands, Cyprian bishop of Carthage did practise Baptisme so; but Stephen Bishop of Rome thought good that nothing should be innovated prejudicial to the traditions of old, for which cause he was greatly offended with Cyprian, Euseb. lib. 7 ch. 2. & 3. p. 124, 125.

Cir. 340. At the Council of Nice, they decree that some Bi­shops should not make Ministers. Socr. lib. 1. ch. 5. p. 220. &c.

359. The bishops at the Council at Armino wrote to the Em­peror, & intreated that he would permit no novelty to creep into the church of God, that the banished bishops might return, and be resident with their flocks. This they writ to the Emperor, he being an A­rian, or favourer of them that procured his authority to ba­nish or punish such as were not for their novelties. Soc. l. 2. c. 29. p. 285.

Cir. 360. When Cirillus bishop of Jerusalem had been depo­sed, he sent an Appellation to the Deposers, appealing from them unto the Judges of the higher Court. Constantius the Em­peror admitted his Appellation. Cirillus was he (saith Socrates) that first of all, and alone gave forth a president prejudicial to the Ecclesiastical Canon, as if the matter had been decided before Lay-judges. Soc. l. 2. c. 32. p. 288.

Cir. 355. Eustathius a bishop, was deposed (amongst other things) for forbidding to marry, and commanding to abstain from meats, against the custom of the church. This was done by a Council. Soc. l. 2. c. 33. p. 290.

Cir. 375. When Valens the Arian Emperor, had been persecu­ting those of the Faith of one substance, for not agreeing with him in his opinion, Them [...]stius the Philosopher pronoun­ced an Oration before him, wherein he admonished the Empe­ror not to marvel though the Christians varied among them­selves in Religion; And if Christians were compared with the infinite multitudes of opinions among Heathen Philosophers (for there were above three hundred opinions about Rules and Precepts, whereunto every sect addicted themselves) it would seem but small; and that God would set forth his glory by the diversity and discord in opinions, to the end that eve­ry one might the more stand in awe of his Majesty, because twas not easie for every one to know him perfectly. Soc. l. 4. c. 27 p. 336.

384. At a Council at Constantinople they agree, That the Bishop of Constantinople should have the next prerogative after the bishop of Rome, because the city was called new Rome. They divide Provinces, and ordain Patriarchs; they decree, that no Bishop shall leave his own Diocesse, and intermeddle with For­raign Churches, &c. the bishop of Constantinople to have that City and Thracia, &c. and so to other Bishops their Jurisdicti­on; and in the Eastern Diocesse the prerogative of honor was reserved to the church of Antioch: Further they decreed, That if necessity required, a Provincial Synod should deter­mine Provincial Affairs. Soo. l. 5. c. 8. p. 342, 343.

395. Since the time the Novatians refused to communicate with such as fell, &c. the bishops added to the Ecclesiastical Canon, That in every church should be a Priest appointed for the admission of Penetents, &c: and this Canon is stil in force [Page 39]amongst other sects; but they that embrace the faith of one substance, and the Novatians cast it off; and the Novatians at the first beginning did not allow of it. And the bishops which now-a-dayes govern, though they used it long, yet removed it out of the church, &c. And the bishop of Constantinople put away the Office out of his church upon the advice of his Mini­ster there, without a Council. Soc. l. 5. c. 19. p. 349.

Cir. 440. They were earnest for Jewish Rites, and used many in several churches; and Socrates saith, It's observed in these days, That there were diversity of observations and rites in several churches, without any forcing of any, but every church as it seemed good to them; and that the original of so great a diversity, were bishops which governed the church at divers times; and such as like of these rites, do commend them to posterity for Laws; so the observation of Easter came in more than by commandment of Christ, or any Apostle; men used to keep dayes of recreation; so of their own accord they ap­pointed this, not the Apostles; nor is there any Law, or any punishment for neglect, &c. Some in these dayes neglect the Apostles order, and yet contend for a holy-day, as for life and death; they despise the commandment of God, and establish them Canons of their own. They make no account of the Laws of the Apostles, and unadvisedly put in practice Decrees contrary to the will of God. They pretend to conceive of the Jewish rites mystically, yet they raise a foul stir about days and months, and tread under foot the high knowledge of God, &c. And they observed, that all rites and observations of days, &c. were not to be observed at all, but wholly taken away by the Gospel (and reasons given of it) they crept in of private cu­stom; nor could any then shew any proof for the observation of it; and every Sect had divers ceremonies, &c. And seeing no man can shew a president or example, its plain the Apostles left every one free at his choice, without fear, compulsion, or constraint, and to addict himself to that which seemed to him good and commendable. Among many Rules, it seemed at Alexandria the inferior Priest doth not use to preach; that or­der first began when Arius first began to turn upside down the quiet state of the Church; and he saith, that hardly could two churches be found that observed the same Rites and Ceremo­nies. See these things at large, Soc. l. 5. c. 21. p. 351, 352, 353, 354, 355.

Ignatius vixit 160. The Hymns called Anthems, which they sang interchangeably, had their original thus: Ignatius bishop of Antioch Syria, saw a Vision of Angels, which extolled the blessed Trinity with Hymns that were sang interchangeably, said he delivered unto the church of Antioch the order and manner of singing expressed in the Vision; hereof it came to pass, that every church received the same tradition. Soc. lib. 6. ch. 8. p. 365.

Cir. 400. When John Chrysostome was charged for going into his church, (being deposed) without the consent of a Coun­ [...]c, contrary to the Canon, he answered and said, The Canon containing that clause, was not belonging to their Church, but to be ex­ecuted where the Arians did reign. Soc. l. 6. c. 16. p. 372.

Cir. 410. When Theodosius bishop of Synaeda, persecuted the sect of Macedonians, and their bishop, it is said of him, He did not this according to the Rule of the Catholick Church, which accustom­eth not to persecute men; nor did he it out of zeal to the sincere faith, but in hope of filthy lucre and foul gain, to wring money out from Here­ticks. Soc. l. 7. ch. 3. p. 375.

Evagr. scripsit Cir. 595. When Evagrius made an Apology for the diversity of opinions amongst Christians, he saith, he would have none to divide Christians, because our latter Bishops have ab­rogated the sentence of our Predecessors, and seem always to add something to the form of our Faith; Fuit Eutychianus Helvi. and herein they perswade themselves they were of a sounder opinion then they that went before them: But in the grounds and principles of Religion we are all of one opinion; We all believe in God, Father, Son and Spirit, the Word made flesh, &c. If in case novelties be found out as touching other novelties, they come to pass freely of mens own accord, seeing it pleaseth God so to dispose them, and grant them liberty to think as it pleaseth them best, &c. It must needs be that Heresies do reign amongst you, that they which are perfect, may be known, saith the Apostle, 1 Cor. 11. Evagr. lib. 1. ch. 11. p. 417.

Cir. 450. At a Council they add more Cities and Countries to the Jurisdiction of the Patriarchs they formerly made, and now called Arch-bishops. Evag: l. 2. c. 18. p. 448.

Cir. 564. When Justinianus the Emperor would have Anosta­tius a bishop become of his Faith, the bishop wrote Letters to him, and proved plainly, the Apostles & the Fathers delivered [Page 41]a contrary doctrine; & thereupon he read daily in the church this sentence of Paul, If any preach to you any other Doctrine be­sides what ye have received, &c. And when he understood that the Emperor would banish him, he wrote to the Church of An­tioch, to confirm their minds in the faith. Evagr. lib. 4. chap. 39. p. 489.

Cir. 200. Tertullian saith, (complaining of some Christians) We have amongst us some who, &c. infecting the purity of our new Gospel, with the corruption of their own opinions, animated with the spirit of Philosophy, these have violated the faith of Jesus Christ; and we beat down their errors by this onely exception, That the true Rule of Truth is that which hath been taught by our Master, and trans­mitted unto us by those holy persons who had the happiness to hear his word, and receive his Divine Institutions: We shall shew in another place, that all which is not conformable to this Rule, hath been invented by new Doctors, who came not till after the blessed companies of the Son of God, to destroy the Truth. Men made use of Truth it self by the suggestion of the spirit of Error, &c. they are they who have invent­ed Fables, wherewith its holiness hath been prophaned. Tertul. Apol. in Eng. c. 47. p. 165.

At a Council of Bishops at Ancira in Galatia, they decree, that the Countrey-bishops should abstain from making Elders and Deacons, or usurping dominion over the preaching Elders of the Cities. Mr. Sympson de Conc. l. 4. p. 484.

Thus we see that generally Innovations came in by the Bishops and Councils against the unchangeable Rules of the written Word of God; and that all the quar­rels in the Chruches did arise about their new Rules, Inventions and Canons, and upon private quarrels amongst Bishops. Eus. l. 8. c. 1. p. 144, 145.

Whether such as were Arians, and of corrupt Principles, usu­ally persecuted others, and endeavoured to compel them to their Communion, and got the Magistrate to make Laws, and to give them power and liberty to punish and persecute others that differed from them, and often raised false Accu­sations against them.

360. WHen Athanasius a bishop of Alexandria, had (throug [...] false accusations of Arians) been banished by the Emperor, and again being called back by the Emperor, and sent to his church, the Arians in Alexandria conspired against him, and tumults raised by them, then falsly accused him to the Emperor, and he banished him again. Socrat. lib. 2. ch. 2. p. 252, 253.

Cir. 350. Macedonius a bishop in Constantinople, having great liberty and access to the Emperor, he made Wars against the Christians, perswaded the Emperor to aid him, whereas in ve­ry deed he procured the overthrow and destruction of the churches, and prevailed so much, that what he had leudly compassed, the same was presently by Law confirmed; every city sounded of Proclamations, and the Souldiers command­ed to see the Emperors Edicts to take place; as many as cleaved to the Nicene Creed, were cut off from the churches, and ba­nished, and at last they determine with themselves to constrain others to their communion; and this grew as high as the perse­cution [Page 43]raised by the Heathens against Christians: Thus 'twas through all the cities of the East; but the churches in the West agreeing amongst themselves to the Nicene Creed, were at peace. Soc. l. 2. c. 22. p. 271.

Eod. So Georgius the Arian bishop in Alexandria, per [...]secuted, brought Souldiers, and they beset the church, took captive the bishop, bo [...]nd them, banished many bishops, and killed others. Soc. l. 2. c. 23. p. 271.

Cir. 360. Ursatius an Arian bishop, banished Lyberius bishop of Rome, for refusing to subscribe the Arian Creed, and forced Foelix, one of that opinion, upon the church as a Bishop. Where­fore all the Western parts of the World by reason of these new devices were at great discord and tumults, whilst that some were by force deposed and sent into exile, and others were put in their room, &c. and this he did by the Emperors Edicts and Power. Soc. l. 2. c. 29 p. 282.

Cir. 362. Macedonius his cruelty set forth more at large, to­gether with other Arian bishops of his making; they deposed bishops, banished others, murthered some, forced several to partake of their communion, forced it into their mouths; and for no other crime was all this, but for not owning his opi­nion, &c. Such as spake any thing against their practices, were [...]ruelly plagued with all sorts of torments; they destroyed the very churches where Novatians used to meet, and where others of the Faith of one substance met. And this they did by the commands of the Emperor, &c. Eleusius the Arian bishop of Cizicum, did the like with all other Christians in that city, and thereabouts; and where it could not be done otherwise, Mace­donius gets Souldiers to force men to be of his practice. Soc. l. 2. c. 30 p. 283, 284, 285.

363. Several bishops repair to Jovianus the Emperor, to get free liberty from him to persecute all such as were contrary to themselves; but the Emperor refused them all, and would have no sect molested, but tells them he could not away with such contentions; and this hindered much contention, and stopped the mouths of flattering Parasites and Sycophants, who wor­ship not the King of Heaven, but an earthly crown. Soc. l. 3. c. 21. p. 314. 315.

Cir. 370. No sooner had those of the faith of one substance, chosen them a bishop in Constantinople, but the Arians there be­gan [Page 44]again with furious motion to persecute the faithful Chri­stians: And (it's to be noted) the World favoured the A­rians, so that the Arians insulted over the true Christians, scourged, reviled, imprisoned, accused, &c. and got the Em­peror (who was of their Sect) to banish the Bishop they had chosen, and to send Souldiers to command it to be done, and his Lieutenant to put them to death. Socrat. lib. 4. c. 14. p. 324, 325.

Eod. Lucius Bishop of Alexandria, an Arian, did so persecute by imprisonment, banishment, and other torments; and the Arians being few in number, yet the World favouring them so much, that they held all the churches of Alexandria. Soc. l. 4. c. 17. p. 326.

Cir. 375. Euxoius and Lucius, two Arian bishops, when the Arian Emperor had given order for persecuting those of the contrary opinion, brought Souldiers, and vexed them them­selves, even worse than the Souldiers, without any compas­sion, and stirred the headdy multitude against them, and would not admit them to pray in their usual place. Soc. l. 4. c. 19. p. 330, 331.

Cir. 377. Moses told the Arian Bishop of Alexandria, That he should not lay his hands on him, because his right hand had been imbrued in slaughter and blood-shed, &c. I am sure (saith he) that thy practices against the brethren prove thee to be altogether void of the true Principles of Christian Religion; for the true Christian striketh no man, sighteth with no man; for the Ser­vants of God should be no fighters: But thy deeds in exiling some, &c. Soc l. 4. c. 29. p. 337.

Cir. 510. Severus Arch-bishop of Antioch, compelling some to subscribe to his Letters and opinion, see how many fell off from him, two deposed him, the Emperor sent Souldiers to depose them, and many sad effects of that. Evagr. l. 3. c. 33, 34. p. 464. 465.

Whether such Bishops who were of the Faith of one substance, ever persecuted others of a contrary mind to them, or com­pelled them to their Communion? Or if any of them did, whether it was observed as an evil thing, or branded for it in those times? and how they dealt with Heretitks, whe­ther onely by Scripture and argument, or otherwise?

Cir. 130. The truth hath brought forth many in these days which contended and dealt with the Hereticks, some with in­vincible arguments without the Scriptures; some with mani­fest proofs and authority of Scriptures, confuted their Hereti­cal opinion. Eus. l. 4. c. 7. p. 60.

Cir. 175. There is nothing worse than Hereticks, &c. whom the Pastors of Churches repelled from the Flocks of Christ, &c. partly by admonitions and exhortations to the brethren, and partly by encountering with the Hereticks themselves; sometimes by disputing and questioning with them face to face, and sometimes by writing Commentaries, diligently re­futing, &c. Eus. l. 4. c. 23. p. 71.

Cir. 170. The several bishops did practice according to the several opinions they held, and yet held communion toge­ther; and Polycarpus could not be perswaded to alter his pra­ctice, by the Bishop of Rome, yet they were at peace. Eus. l. 5. c. 23. p. 92.

Cir. 240. When Berillus bishop of Bossa, was in an error, ma­ny bishops did deal with him by conference and disputation; Origen was sent for, who rebuked him, perswaded him with reasons, convicted him with manifest proofs, restrained him with true Doctrine, and restored him again. Euseb. l. 6. c. 32. p. 111.

385. At a Council at Constantinople, the bishops of the faith of one substance, would have perswaded the Macedonian bishops to be one with them; and when they refused and left the Council, we find no Lawmade to compel them. Soc. l. 5. c. 8. p. 342

406. Atticus one of the Bishops of Constantinople, mean in learning, yet of life godly, and of great Wisdom, where­by the Churches in those dayes encreased and flou­rished exceedingly: He reconciled such as were of his Faith, and made the Hereticks admire his Wisdom, whom he [Page 46]would in no wise molest; but when he had ratled them, he would shew himself loving and amiable towards them: He was a great Student, read the greater part of the night. He was gentle and courteous to such as conferred with him; in a word, He became all things to all men, &c. as the Apostle writeth. Soc. l. 7. c. 2. p. 375.

Cir. 408. Theodosius a bishop of Syneda, was a sore scourge to the Hereticks, the Macedonians, he banished them, &c. neither did he this according to the Rule of the Catholick church, which accustomed not to persecute men; neither with zeal of the sincere faith, but in hope of filthy lucre, to wring money out of the Hereticks; and to effect this, he went to the Empe­ror for power. Soc. l. 7. c. 3. p. 375.

425. The bishop of Rome, Celestinus, banished the Novatians, deprived them of their churches, and constrained their bishop to raise private conventicles; but it's thus said of him, That he (as the bishop of Alexandria) passed the bounds of his Priest­ly order, presuming now to challenge to himself Secular Au­rity, &c. but the Novatians in Constantinople were not so used, for the bishops there suffered them and their churches. Soc. l. 7. c. 11. p. 379, 380.

425. Atticus a bishop in Constautinople, when the Johannites were divided from the Church, and had their private meetings and conventicles, he commanded that the memory of John should be solemnized, &c. hoping thereby to cause many of them to return to the church, &c. And he being told by some, that the Johannites should not have their conventicles and as­sembly within the Walls, he answered, Do you not remember what trouble they endured for the faith, and they were of old divided from the church, yet they attempted to establish no novelty as touching the Faith. Soc. l. 7. c. 25. p. 389, 390.

428. When Nestorius was made a bishop in Constantinople, in the room of Sysivius, it was noted as one of his ill tricks, that in his Oration to the Emperor, he desired the Hereticks (as he called them) might be by the Emperors assistance rooted out, &c. Such as heard him, could not but spye his haughty stomack, his hasty and running brain, his foolish feeding on vain glory; seeing that by and by he bolted out such foolish and unadvised sayings: For within five days after he was bi­shop, he began to blow the smoke and burning flame of perse­cution, [Page 47]when he determined with himself to overthrow the church of the Arians where they had their meetings, &c. their mind was so troubled when they saw their church must down, that they set it on fire: This made the Arians, and the mem­bers of Nestorius's church call him a Fire-brand. He did not rest in this, but destroyed almost the whole city whilst he went about to mischief the Hereticks. Again, he fell a molesting the Novatians. onely because Paulus their bishop was famous, and much spoken of for his zeal and godliness. The Empe­ror blamed Nestorius, for he caused much sedition and mischief in many places, and persecuted such as kept not Easter with him. This Bishop was not chosen by the people of the churh, but forced upon them by the Emperor, who sent for him. Soc. l. 7. c. 29. p. 391, 392.

430. The same Nestorius persecuted the Macedonian sect, and 'tis said of him for it, That he practised many things pre [...]dicial to the quiet state of the church, and procured to himself great hatred, &c. And Antonius bishop of Germa, feeding the humor and cruelty of Nestorius, in the rooting out of Hereticks, be­gan to vex the Macedonians out of measure, and to excuse him­self, he feigned the Patriarch bishop. of Constantinople com­manded the same, which bred a tumult, and then Nestotius cru­elly was set on fire, and he goes to the Emperor to get him to deprive them of their churches. Soc. lib. 7. ch. 31. p. 393.

Cir. 420. Proclus bishop of Constantinople, was a man of a mar­velous good life; for being trained up under Atticus, whom for patience and sufferance he far exceeded, for he shewe [...] himself tractible to all men, and perswaded himself that it [...]as far ea­sier by fair means to allure unto the church, than by force to compel them to the faith; he determined to vex no Sect what­foever, but reserved & restored unto the church that renown­ed virtue of meekness, required in Clergy-men. Herein he imitated the Emperor. Soc. lib, 7 ch. 4. p. 39

What the Emperors who were Arians, and incl [...]ned to Heresies, did in persecuting their Brethren, and in giving liberty to Bishops so to do, and making Laws about Religion, and what instuence it had upon their Government.

Regnavit Cir. 270. Aurelianus the Emperor, was well affect­ed to the true Christians, but after raised persecution against them, and like to subscribe an Edict prejudicial to our Affairs; but God in just judgement as it were, cramped his knuckles, making manifest to all men, that the Princes of this World have never any power to practice ought against the church of God, unless the invincible Might of God for discipline and conversion of his people, according to his Divine and Celesti­al Wisdom, grant License to bring any thing about in his time. Eus. l. 7. c. 29. p. 140.

Cir. 340. The Emperor when he came to Constantinople, was moved against Paulus a bishop there, of the Faith of one Sub­stance then elected; he summoned a Council of Bishops who were infected with the Arian opinion; he procured the depo­sition of Paulus, and caused another to be proclaimed Bishop. Socr. l. 2. c. 5. p. 254.

352. Constantius the Ariau Emperor being proclaimed in the West, the Ari [...]ns take advantage, and accuse Athanasius with many things, &c. and then the Emperor banished Paulus a bi­shop of Constantinople, and the Messengers stifled him. And ma­ny other bishops banished, imprisoned and killed; and gave forth commandment that Athanasius should be killed where­ever he was found; and he gave commandment for putting two other bishops to death. Soc. l. 2. c. 21. p. 270, 271.

Cir. 360. When Macedonius the cruel Arian bishop in Constan­tinople, had persecuted other Christians grievously, he perswa­ded the Emperor to aid him, who compassed every City, sounding of Proclamations, and Souldiers commanded to see the Emperors Edicts take place; and all those that were of the Faith of one substance, they persecuted, and joined heads and hands together to force to their commands, Soc. l. 2. c. 22. p. 271.

Cir. 360. The Emperor purposing with himself to sow the Arian opinion, gives Ursacius the Arian bishop, authority free­ly [Page 49]at his pleasure to practice all mischief against the church of God, & commanded him to send into Italy the form of faith, &c. and such as would not subscribe, should be deposed, and others put in their room: First, the bishop of Rome, when he denied his hand, was exiled, and his Deacon, an Arian, put in his room by force and violence: Wherefore all the Western parts of the World by reason of these new devices, was at great dis­cord and tumults, while some were deposed and sent to exile: These things were wrought by the Emperors Edicts, sent into the West Countreys, &c. The people of Rome being in an up­roar, thrust their new Bishops out of the church, and the Em­peror was fain to send for their exiled bishops home again. Soc. l. 2. c. 29. p. 282.

Cir. 360. This Macedonius so cruelly persecuted and endea­voured to root out such as were of the Faith of one substance, that he got the Emperor to give commandment to proclaim that their churches should be thrown down to the foundati­ons: This Law with the violence of the Bishop, proceeded to the overthrow of the church at Constantinople, &c. and at ano­ther place he procured bands of Souldiers to be by the Empe­rors commands forced to be of the Arian opinion, which cau­sed the shedding of much blood. Socrat. lib. 2. chap. [...]0. p. 283, 284.

361. Julian the Apostare persecuted the Christians; and So­crates saith, In mine opinion he is a persecutor which molesteth any kind of way, such men as lead a quiet and peaceable life. Socrat. lib. 3. c. 10. p. 303.

364. When Valentinianus and Valens were Emperors toge­ther, Valentinianus cleaved to the faith of one substance; but Valens followed the Arians; and Valentinianus as he honored and reverenced the favourers of his faith and opinion, so he mo­lested the Arians not at all; but Valens endeavoured not onely to encrease the number of the Arians, but also grievously to persecute the contrary opinion. Soc. l. 4. c. 1. p. 316.

Eod. At Antioch this Valens having peace, persecuted them that held the Faith of one substance; and although he molest­ed not Paulus the bishop there, for his rare virtues, &c. yet he banished Meletius, another bishop there of the Faith of one substance: But other of the churches of Antioch, that would not communicate with Euxoius, he vexed diversly, and plagued [Page 50]with sundry penalties and punishments; it's reported he drowned many. Soc. l. 4. c. 2. p. 317.

Eod. And suddenly upon this Persecution there arose an E­nemy against him; and this ceased the persecution a while, and there arose an Earth-quake, and the Sea brake in upon them. Soc. l. 4. c. 3. p. 317.

Eod. The same Valens being again puffed up with his successes, again turned to persecute the Christians, because he intended to prefer every where the Arian opinion; he called a Council, and compelled Eleusius a bishop to subscribe to their Faith, be­ing threatned by the Emperor with banishment and confisca­tion of Goods; and of this the bishop repented, and was very sad. Soc. l. 4. c. 6. p. 318.

Eod. The same Valens notwithstanding a great Famine then in his Countrey, went to Antioch, and deposed and persecuted Bishops for no other crime but because they were enemies un­to the Arians; all that embraced the Faith of one substance, throughout all the Eastern parts of the World; and at Edessa he came, and when he saw many of the true Faith flock to the Temple, he smote the Lieutenant for not scattering those Conventicles; whereupon the Lieutenant to satisfie his hu­mor, did give notice to the Christians not to meet (being un­willing to kill so many godly Citizens) but none made account of his advice, nor weighed his threatnings; for the day fol­lowing all flocked to the Temple; and when he was going with his Souldiers to execute them, he saw a Woman and a Child hasten thither; he asked her whither she was going; and he told her, Hast thou not heard that the Emperor will execute all that come there? Yes, (said she) therefore I go, that I may suffer, &c. And he thereupon perswaded the Emperor to forbear. Soc. l. 4. c. 14. p. 325.

Cir. 372. When those of the Faith of one substance in Con­stantinople, chose them a Bishop, the Arians began again with fu­rious motion to persecute the faithful: Then the Emperor sent armed souldiers to banish the bishop, and he that ordain­ed him. When the World favoured the Arians in this sort, they set up themselves, crowed insolently over the Christians; they scourged, &c. and then the Christians going to the Emperor to complain and pray ease, he commanded the Lieutenant to slay them that came, being about eighty, which he did, for [Page 51]he took them on board a ship, and set fire on it. Socr. lib. 4. ch. 13. p. 324.

Cir. 372. The Emperor Valens ordained by Law, That per­secution should be raised against all that maintained the faith of one substance; throughout all Alexandria and Egypt, all was destroyed, whilst some were brought before the Bar, some clapt in prisons. &c. for they vexed them with sundry punishments, who led a peaceable and quiet life; and they had Souldiers with the Arian bishops to do this. Soc. l. 4. c. 19. p. 330.

372. After Athanasius his death, Peter was made bishop of his church in Alexandria, and immediately the Arians set up them­selves; they brag and boast of the Emperors Religion, and they certifie the Emperor at Antioch, where Euxoius the Arian bishop being present, had command from the Emperor to the Lieutenant to aid him with armed souldiers, to put Lucius the Arian bishop in; he took his journey with great power from the Emperor; and when they came thither, they clap Peter in prison, banished all his Clergy, and stalled Lucius. Soc. lib. 4. c. 16. p. 326.

Cir. 375. This Emperor was taken a while by an Oration made before him, but after fell to persecuting again, till War took him off again. Soc. l. 4. c. 27. p. 336.

Then upon this persecution he had terrible Wars, and his Countreys over-run; and then the persecution ceased. Soc. l. 4. c. 28. p. 337.

What the Emperors who held the Faith of one substance, did in Religion. Whether they made Laws, and persecuted any, or endeavoured by Letters and otherwise to make peace, &c. and what influence they had upon their Government.

When Constantine the Emperor would not have the church at Antioch to have Eusebius to be their bishop, Constantinus Regnavit ab anno 306. ad annum 336. be­cause contention would arise, and Eusebius not willing, desired them to elect another bi­shop, a fit man, and perswades them as bre­thren to seek peace, and concludes, God pre­serve ye dear Brethreu. See his Epistle to the Church. Euseb. of the life of Constantine, l. 3. c. 48. p. 52.

Cir. 350. Afterwards he summoned a Council about the controversie of Arius, where met many bishops from some Churches, and other Churches sent chosen men from a­mongst them; they were not all Ministers; three hundred bi­shops, and a numberless numberless number of other men from all parts; there were present a great number of the Laye­ty which were Logicians, &c. the Emperor he came and sate amongst them, and perswaded them to be moderate; when they contended, he lovingly reconciled them; they decree the deposition of Arius, and other bishops; the Emperor agrees, and banished them; and afterwards he writes many loving Letters to the churches to be of the same mind with the Council; he orders Arius his Books to be burned. Socr. lib. 1. chap. 5, & 6. p. 220, 221, 222, 223, 224, 225, 226, 227.

Constantine in his Epistle to Alexander and Arius about their Opinions, saith, And this do I say, not to compel you in this light and fond Question (of what sort soever it be) altogether to condescend to the same sentence; and though you dissent among your selves about a matter of small importance (for neither truly are we in all things like minded; nor have we all the same nature and gift ingrafted in us) nevertheless it may come to pass for all that, that the sacred union may be kept in the Church of God inviolable, and one consent and fellowship among them. Socrat. l. 1. c. 4. p. 219.

Cir. 330. Constantine having brought back Arius from exile, sent him to Alexandria; but Athanasius the bishop there, would not admit of him; he gets the Emperors Letter to command Athanasius to receive him; he sent him word, he ought not to admit him, having made shipwrack of faith, &c. Then the Emperor threatned Athanasius, if he refused to admit of such as desired to come into his church; The Emperor doth not com­pel him: And though many false accusations were framed a­gainst him for Treason, and many other things, yet the Em­peror examines the business, justifies him, and writes to his church, that their bishop was falsly accused. Socr. l. 1. ch. 20. p. 244, 248.

336. Constantine did banish Athanasius a bishop in Alexandria, into France, but it was upon a civil account; the Arians had gotten false accusations, and informed the Emperor that he had said, That he would cause that no Corn should be convey­ed from Alexandria (as they then used) to Constantinople; [Page 53]which was the cause of his banishment. Socrat. lib. 1. chap. 23. p. 248.

339. Constantine the younger restored him again, and pre­tends that his Father sent him thither onely for his own safe­ty from the Arians, and had an intent in his life-time to restore him. So he writes to the church, and concludes, God of his goodness (well beloved Brethren) have you in his tuition, &c. Soc. lib. 2. ch 2. p. 252, 253.

363. The Christian affairs were not yet pacified; for such as were Ring-leaders of contrary factions, got them to the Em­peror Jovianus, hoping that he would give them free liberty to feed and foster among themselves the fiery humor of conten­tion, and license to deal seditiously with their adversaries; and first of all, the Macedonians exhibit to him a supplication, &c. he received it, but gave them no answer at all, but sent them away with these words, I tell you truly, I cannot away with such contentions; but such as embrace unity and concord, I do both honor and reverence them. And these words coming to the ears of other contentious persons, it staid the heat of sedition. Again, ano­ther sect very seditious, doth the like, and the bishops subscribe: But it is said the Emperor (who determined with himself to pacifie with gentle and courteous language, all quarrels and contentions) made answer, that he would not molest any, what Faith or Religion soever they professed; but above all, he would reverence and honor such as were peace-makers, and went about to maintain unity and concord; and he is extolled for granting every man free choice and liberty to profess this or that Religion; he hereby stopped the mouths of flattering Pa­rasites and Sycophants, who (it's known) worship not the King of Heaven, but the earthly Crown. Socrat. lib. 3. chap. 21. p. 314, 315.

Eod. And under this Emperor Jovianus (he having appeased the sedition of contentious persons in such sort as we have said before) the Empire had enjoyed great prosperity, and as well the state of all people, as the Ecclesiastical affairs of the church of God, by reason of so virtuous an Emperor, had flourished exceedingly, had not death prevented. Soc. lib. 3. ch. 22. p. 315.

375 Gratianus and Valentinian the younger, being Emperors together, condemned the cruelty which his Uncle Valens the [Page 54] Arian Emperor had practised against the Christians; they cal­led home again such as he had exiled; made a Law, That eve­ry sect and opinion should henceforth freely, without any mo­lestation, frequent their wonted Assemblies, except the Euno­mians Photinians, and Manichees. Socr. l. 5. c. 2. p. 340.

Cir. 390. Arians, Novatians, Macedonians and Eunomians, &c. Theodosius the Emperor, of the faith of one substance, molest­ed none of the aforesaid sects, Eunomius onely excepted, whom the Emperor exiled for raising a conventicle at his own house, publishing leud books, &c. He disquieted not the rest, nor con­strained them to his communion, but licensed them all to fre­quent several conventicles, to embrace what opinion in Chri­stian Religion pleased them best: And as he gave leave to all other sects to erect their churches without the Walls, in the subburbs, so he commanded that the Novatians who maintain­ed the faith of one substance with himself, should freely, with­out molestation, enjoy their churches in the Cities. Soc. lib. 5. ch. 20. p. 350.

Vixit Proclus, Cir. 320. It is said of Proclus the bishop, That he determined to vex no sect whatsoever; and him did the Em­peror Theodosius highly commend; for this Emperor counter­vailed in patience the holy Priests of God; he could not away with persecutors: To say the truth, he passed all the Priests of God in modesty and meekness of spirit, &c. for which cause God subdued his Enemies unto him without slaughter and blood-shed, &c. as the victory against the tyrant, and against the Barbarians, did declare; for God bestowed such benefits up­on this most holy Emperor, as he did of old approve righte­ous and virtuous livers. Soc. l. 7. c. 40, 41. p. 398. 399.

Cir. 491. Anastatius the Emperor, when the bishops did quar­rel one with another, whilst one preached up the Council of Calcedon, and the other accursed it, He banished the chief of them both; them that preached it, and them that accursed it; so that it was neither alwayes preached, nor alwayes rejected. Evag. l. 3. c. 30. p. 461, 462.

How Hereticks maintained their Principles, whether by Subtilty and Sophistry, or Scripture.

The Hereticks corrupted the holy and Sacred Scripture with­out reverence; they rejected the Canon of the Antient Faith, they have been ignorant of Christ, not searching what the Holy Scri­pture affirmeth, but exercising themselves therein and sifting it to this end, that some figure or form of a Syllogisme might be found to impugne the Divinity of Christ. And if any reason with them out of holy Scripture, forthwith they demand whether it be a con­junct or a simple kind of Syllogisme; and laying aside holy Scri­pture they practise Geometry, &c. they speak earthly as being of the earth: Aristotle and Theophrastus are highly esteemed; Galen is of divers worshipped, &c. they abuse the Art of Infidels to the establishment of their Heret cal opinions, and corrupt the simpli­city of holy. Scripture through subtle craft, &c. Euseb. lib. 5. ch. 25. p. 94.

Arius a man very skilful in the subtleties of Sophistical Logick, laid down strange things about the Son of God. Socrat. lib. 1. ch. 3. p. 215.

At the Council at Nice, when the contending Bishops about the Arian opinion had brought on every side many of the laity which were skilful Logicians ready to defend each others part; And the Logicians being busied about propounding against others, &c. and divers drawn to disputation: a Lay man of a simple and sincere mind set himself against them and told them thus, That neither Christ nor his Apostles had delivered unto us the art of Logick neither vain Fallacies, but an open and plain mind to be preserved of us with Faith and good works, to the which all agreed; and the Logicians hearing the pure words of plain truth quieted themselves, so that the stir raised by the occasion of Logick was wholly suppressed. Socrat. lib. 1. ch 5. p. 221.

In the same Council at Nice they ratified a curse that forbade that no man do acquaint himself with forreign speeches, and unwritten Languages, whereby in manner all confusion and discord is drawn and crept into the church; for when as the sacred Scripture maketh mention nowhere of any such sen­tence, to wit, that the Son of God hath his beginning of no­thing, &c. and such like sentences, it seemeth not agreeable [Page 56]with reason either in word to talk of them, or indeed to teach them. Soc. l. 1. c. 5. p. 224.

At the Council of Sirmind they agree that one substance ought not to be used, because it's not written, and the thing too high to be set down. Socrat. l. 2. ch. 25. p 274, 275.

Aetius the Heretick (it's said of him) when he got some smack of learning at Alexandria, he went to Antioch where he was made a Deacon; in a short while after he was able to amaze such as reasoned with him with his subtle quirks of Sophistry; this did he by means of Aristotles Elenches, &c. yet had a barren brain and was ignorant and unskilful in holy Scripture, for he had nothing in him save a subtle kind of reasoning, quarrelous and contentious language, &c. Socrat. l. 2. ch. 28. p. 277.

Socrates saith, that there were at several times by Councils and particular men disputes about the signification of essence and sub­stance, and they differed in the signification of terms; and saith, that Evagrius in his Book entituled the Monk, doth exhort us from rash and unadvised reasonings of the Godhead, he forbidding the definition of the Divinity of God; and he gives a Logical argument for it, and saith it cannot be laid down or expressed by words; therefore 'tis not to be defined but reverently to be run over with silence. Socrat. lib. 3. ch. 5. p. 299.

Eunomius the Heretick lived with one Aetius, and learned of him Captious Fallacies and quirks of Logick, the which Sophisters do highly embrace, and exercised himself therein continually, &c. He learned unadvisedly to frame Sophistical Arguments; he took great pride therein and ran headlong into open blasphemy and into the Heresie of Arius; and although he was in a manner igno­rant as touching holy Scriptures and the understanding there­of, &c. and he was by an Arian Bishop preferred to be a Bishop at Cyzicum; and there he filled the ears of his Auditors with So­phistical Arguments and reasons of Logick, and thereupon he was by the Citizens banished, and played the Bishop no more. Socrat. lib. 4 ch. 7. p. 318, 319.

Sysinius an eloquent man, a skilfull interpreter of holy Scri­ptures, knowing full well that disputations would not only not reconcile Schismes, but also fire the flaming matter of contenti­on, adviseth the Bishop to avoid the strife of Logical disputati­ons, &c. The factious Bishops, together with the Logicians then present (for they had brought with them many well prepared for [Page 57]disputation) The Emperor well perceiving they trusted not in the Fathers Exposition of the Faith, but trusted in their Sophistical querks of Logick, he dealt another way with them. These were Arians. Socrat. lib. 5. ch. 10. p. 343, 344.

Theophronius an Heretick trained up in captious Fallacies and querks of Logick under Eunomius, had Aristotles Predicaments and Peri-Hermenias at his fingers ends, wherefore he was hated of his own Sect. Socrat. lib. 5. ch. 23. p. 356.

Tell me (saith Tertullian) what light hath humane learning to teach that which is truly good? Tertul. apol. ch. 45. p. 155. English transla.

Of the Idolatrous and superstitious practices of some in those dayes about the Worship of God, and the many supposed strange signs and wonders they feigned to deceive with, and bring their superstition into esteem.

Cir. 250. Dionysius the Bishop writes thus: There was one Se­rapion an old man, one of the Church of Alexandria, who lived a long time without reprehension, but in persecution fell from the Faith; he entreated very often to be received again, but none gave ear to him, for he had sacrificed; and being sick, he said to his Kinsman, How long will you with-hold me! I beseech you make haste, and absolve me quickly, call me out one of the Priests: But he being sick, could not come with the Boy: Yet (because I gave commandment that such as were about to dye (if humbly they requested it) should be ad­mitted, to the end that being strengthened in faith, they might depart in peace) he delivered unto the Boy a little of the Eucharist, and command­e [...]h [...]m to crumble or soak it, and so drop it by little and little into the old mans mouth; and when the Boy brought home the Encharist, and be­fore he came in, the old man said, Comest thou my Son? the Priest cannot come; come thou therefore, dispatch thou that which he commanded thee to do, and let me depart: The Boy immix­ing or soaking the Eucharist, and withall let it by drop [...]meal into the old mans mouth; Wherefore when he had tasted a little, forthwith he gave up the ghost. Is it not manifest that this man was so long held back, till he was absolved and loosed from the link of sin, by confes­sion, &c. Euseb l. 6. c. 43. p. 118.

312. It is said of Constantine the Emperor, that he saw in the Skye a lightsome Pillar, in form of a Cross, wherein these [Page 58]words were engraven, IN THIS OVERCOME, &c. and the night following he saw Christ saying to him, Frame to thy self the form of a Cross after the example of that which appeared to thee, and bear that against thine enemy as a fit Banner of Victory. Where­upon he commanded a Cross to be made, and laid up in his Pallace. Soc. l. 1. c. 2. p. 213, 214.

Cir. 331: Constantines Mother went by a Vision to Jerusalem, and there sought for Christ's Sepulchre; at last she found it, and therein three Crosses, and the table on which Pilate wrote; and when she could not tell which of the three was Christs, the bishop of Jerusalem prayed for a sign to discover it; he laid the other two upon a sick woman, and they cured her not; but that did cure her, as the Bishop was perswaded it would do. Thus was the cross found out. She built a goodly and gorgeous church over the sepulchre, and called it New Jerusalem. One half of the cross she locked up in a silver chest, and left it there to be seen; and the other half sent to the Emperor, which when he had received, supposing the city to be in great safety wherein it was kept, set it upon a Pillar in the Market-place, and compassed it with his own picture: And this is received upon report, &c. And when Constantine had received the nails wherewith Christ was fastened (which his Mother also found in the sepulchre) he caused to be made therewith Bits for Bri­dles, Helmets and Head-pieces, which they wore in battle. His Mother built two churches more, one at Bethlem, in the hollow Rock where Christ was born, and the other upon the Mount where Christ ascended, &c. Soc. l. 1. c. 13. p. 235, 236.

361. The Emperor went to the Oracle of Apollo, but the de­vil whose dwelling was in that den, trembled for fear of Baby­las the Martyr (whose corps lay interred not far from the place) and would give the Emperor no answer; which he per­ceiving the cause, commanded that the Martyrs tomb should be removed: When the Christians of Antioch heard of this, they assembled, rejoiced, and sang Psalms, and they translate his corps into Antioch. Soc. l. 3 c. 16. p. 307.308.

363. It is said of the Jews when their Temple was strangely overturned, and they amazed at it, and yet would not ac­knowledge Christ, the night following there weae forms of crosses marked in their garments, which shined like the sun­beams; and in the morning when they saw them, they co­veted [Page 59]to wipe them off, but could not. Socrat. lib. 3. chap. 17. p. 309.

370. In the city of Edessa there is a goodly and gorgeous Temple, where infinite troops of men, for the reverend opinion conceived of the holy place, are wont to frequent. Soc. l. 4. c. 14. p. 325.

Cir. 375. They report, that one saw the soul of Ammon the Monk carryed into Heaven by the Angels; and thereupon ma­ny chose that trade of life; and note how they commend their superstitious, strange, yea wicked life. Socrat. l. 4. ch. 18. p. 327, 328, 329. &c.

Cir. 412. Upon a report that Acasias the Martyr was hanged upon a Hazel-tree in Constantinople, there was for that cause a church erected at the tree. Soc. l. 6. c. 21. p. 374.

Cir. 425. When the Novatians had brought the corps of one Sabbatius from an Isle, and placed it in a Tomb, buried it so­lemnly, and prayed upon his Tomb, Atticus the bishop caused it to be taken away; so they ceased to honor the Tomb. Yet he at another time caused that John being dead, should be so­lemnly remembred at service-time, to idolize the Johannites, as they used to do other dead bishops. Socrat. lib. 7. chap. 25. p. 389.

437. In Constantinople there being a great fire, and the Nova­tian church like to be burned, Paulus the bishop went in, and prayed for its preservation; and being preserved, the Novati­ans kept yearly an holy-day to give thanks for it. All men do reverence that church for the miracle; and not onely the Christians, but the Ethnicks also do honor it as an holy place. Soc. l. 7. c. 38. p. 398.

Cir. 445. It is said of Symion, that he withdrew from compa­ny, and lived in a Pillar; and Evagrius commends him and his life very much, and also saith, that the Religious men of the Desert sent a Messenger to him to demand of him what he meant by that new-found and unknown kind of life, and wherefore he forsook the steps of the Saints that went before, &c. They gave order, that if he were willing to come down, being required, they should let him alone, as being a testimony that it was of God; but if he re­fused, then to pull him down; but he yeilding, they let him alone, and concluded his Mansion was (no doubt) of God. When he dyed, his holy corps was brought to Antioch, where [Page 60]'twas kept by a guard, lest the bordering cities should by force carry it away. And after working of many miracles by the way, the Emperor sent for the corps; the Citizens request its continuance upon this account, that there was no Walls about their city, and we (say they) have transported hither the holy corps of Symion, that it may be both to us and our city instead of a fortified Wall. Many parts of his carkase were reserved to this day; I saw his skull. Philippius required that Reliques of the Saints for the speedy expedition of Martial Affairs, should be sent. There was laid up the Iron-chain that hung about his neck, and with it the corps, so much renowned of all men for endu­ring such hardness and misery, was honored with Divine prai­ses. Evagr. l. 1. c. 13. p. 419, 420.

Cir. 448. Theodosius the Emperor translated the greater bones of Ignatius, and buried them in the Church-yard of An­tioch, a long time after his Martyrdom; and there he saith, For it was Almighty God (no doubt) that inspired Theodosius with that good motion, highly to reverence that good Martyr, and to consecrate the Temple unto Ignatius the holy Martyr; and that which was dedicated unto, Fortune, is now become a Sanctuary, and a famous Temple, to ce­lebrate the memory of Ignatius, whose holy bones in a Chariot with great solemnity, he brought and buryed within the Temple, for which cause there is a holy-day kept with great joy, even as at this day. Saith further, that these things came there to pass in this sort, because God would have the memorial of his Saints celebrated there with honor and reverence. Julian translated the corps of Babilas, aad built a goodly church that stands without Antioch, &c. After (he saith) it came to pass through the providence of God, partly that the force and virtue of Martyrs might be seen; and partly also that the holy bones of this blessed Martyr should be buryed in hallowed ground, and beautified with so gorgeous a building. Evag. l. 1. ch. 16. p. 421.

Evagrius commends the life of the Monks or religious men in Palestina, who drove such a retired trade of life; although (as it's set forth) it be very abominable. See at large Evag. l. 1. c. 21. p. 423, 424.

Cir. 448. The Wife of Theodosius the Emperor founded a goodly church in remembrance of Stephen the first Deacon and Martyr, not a furlong off the City of Jerusalem. Evag. l. 1. c. 22. p. 424.

Cir. 451. There was a Temple built to Euphemia the Mar­tyr, described scituate in the fields, in sight of Constantinople: There is a place in it (saith the story) where its lawful for every one to pray to the Martyr, and partake of the Mysteries: And that she appeared to certain Bishops, charged them to celebrate a Feast in the church; and thereupon the Emperor and People ran thither to partake of the Mysteries. She lay in a Chest there, they let down a spunge upon her, and took up holy blood enough; and such as come where she is, are filled with fragrant smells, breathing out of her dead body. Evagr. l. 2. c. 3. p. 427, 428.

Cir. 458. Proterius the bishop being in danger, (it's said) he made his refuge unto the reverend Font; the which place of all others, yea the Babarians and brutish people (being altoge­ther ignorant of the virtue and grace which issueth thence) are loath to prophane; yet these men reverenced not the Religi­ous place, nor honored the time, being the Feast of Easter; stood in no awe of holy Priesthood, which is a mediation between God and man, &c. they spared him not, no, not in those pri­viledged places. Evagr. l. 2. c. 8. p. 434.

Cir. 540. I remember a certain miracle worth noting: At Apamia, when the Citizens there heard Antioch was set on fire, they desired Thomas (although it were contrary to order & custom) to bring out the wholesome and lively cross, and to set it before them all, to the end they might behold it, and embrace it when their last hour came, for therein the health of man consisted: and now taking their voyage into ano­ther world, they might have the reverend Cross for their wayfare, to fafe conduct them into a better Soyle Wherefore Thomas did as they request­ed him; and after the limitation of some certain time for the preparation thereof, he brought forth the lively tree of the cross, that all the neighbors might come together, and participate of the health that proceedeth there­of: Then went my Parents and took me, and after we were licensed to honor and embrace the Reverend Cross, whereby the old curse of sin was wiped away, Thomas lifted up his hands, and let all see the Wood of the Cross, and compassed the Sanctuary (as the use was upon high and solemn Feasts:) But as Thomas passed from place to place, there follow­ed a great flame, not of burning, but of shining fire; so that all the place where he stood and shewed the Reverend Cross, was enflamed; which sight foreshewed the health and safeguard that was to ensue. After this was put in a Picture in the roof of the Sanctuary, and there continued till af­terwards both City and Church was burned. Evagr. l. 4. c. 25. p. 480, 481.

550. After Thomas the Monk was buryed, and one or two more after him in the same place, God after his death (saith the story) wrought a great miracle; his corps was cast upper­most; the men seeing this, had the Saint in admiration; where­fore his most holy corps was carryed to Antioch with great pomp and solemnity, and there was buryed in the Church­yard, by reason whereof it came to pass, that the plague which then reigned in the City, ceased; in honor of whom the peo­ple of Antioch have kept an holy-day yearly unto this our time. Evag. l. 4. c 34. p 486.

560. Justinus the Emperor wrote a Creed, and therein saith, Our Lady Mary, the holy and glorious Mother of God, and perpetual Virgin. Evagr. l. 5. c. 4. p. 492.

Cir. 580. Its said of Anatolius, that he had offered to Idols; and being sent for by the Emperor, he ran to the picture of Mary the Mother of God, that hung aloft in the prison by a cord, set his hands behind him, made his supplication, and prayed to it; the Image detesting him as a wicked person, as one that God abhorred, and turned it self from him, a spectacle very strange, and worthy of everlasting memory, &c. and fur­ther saith, that the holy Virgin appeared to divers of the faithful, and set them against Anatolius, saying, that he hath reviled her son and her, &c. Evagr. l. 5. c. 18. p. 499.

How they called any Assemblies Conventicles, shough in the open Churches, and their Bishops present with them; and it often happened that the Arians so prevailed, that those of the faith of one substance were forced out of the publike pla­ces, and constrained to meet in private, yet very rare, that this meeting was accounted a crime, or any persons punish­ed for such meeting, by their fellow-Christians,

Cir. 260. The President told Dionysius the bishop that it should not be lawful for him and others to frequent Conventicles, nor have recourse into Church-yards (as they call them) by the commandment of the Emperor; and if any of you be found at any Conventicle, let him at his peril, &c. Eus. l. 5. c. 10. p. 128, 129.

313. Maximinus writes an Epistle on the behalf of the Chri­stians, but yet commanded not that we should make Conven­ticles, [Page 63]that Churches should be built, although Constantine and Lycimus wrote unto him, granted these things, and permitted the same to all their subjects. Euseb. l. 9. c. 9. p. 180.

Cir. 355. At Constantinople the bishop Macedonius for a season gave way to Paulus, and had several Meetings and Conventicles at a certain church in the city. Paulus before was banished. Soc. l. 2. c. 18: p. 268.

Cir. 370. When Eleusius bishop of Cizicum was put out by the Emperors command, and Eunomius an evil man put in in his place as bishop, the favourers of Eleusius builded them a church without the Walls of the city, and there had their pri­vate conventicles. Soc. l. 4. c. 7. p. 318.

Cir. 365. Valens the Arian Emperor seeing the flocking As­semblies going to the Temple in Edessa, was angry with the Lieutenant for not scattering those conventicles. Soc. l. 4. c. 14. p. 325.

383. Those at Constantinople that detested the doctrine of the Artans, and their opinions, frequented private conventicles. Soc. l. 5. c. 3. p. 340.

380. When the Emperor had commanded an Arian bishop to subscribe to the true Faith, or avoid the church, he called a great company together into the church, and stood up in the midst, and told them if they be persecuted in one city, they might flee to another; and the Emperor having banished us the churches, we must meet together out of the church. And thenceforth they raised Conventicles without the Walls of the city. Soc. l. 5. c. 7, p. 341, 342.

388. After the death of Paulinus a bishop in Antioch, the peo­ple of that church abhorred Flavianus the bishop, and there­fore chose Evagrius a man of their own disposition; he after dyed, and they having then no bishop, had their private con­venticles. And afterwards the Arians being banished the city-churches, they raised private conventicles in the subburbs. Soc. l 5. c. 15, p. 346, 347.

Cir. 394. Dorotheus and Marinus at Constantinople, divided and parted companies, and Dorotheus with his company continued in their fotmer rooms; Marinus with his train erected them chappels, and there had private Meetings. Soc. l. 5. ch. 22. p. 355.

404. When John Chrysostome was told by the Emperor that he had no authority to go into the church, forasmuch as he [Page 64]was deposed and condemned in two several Councils. Where­fore John giving over the execution of the Function, and re­fraining going into the church, immediately also such as fol­lowed him departed the church; they kept Easter together in the common Baths, together with many bishops, priests, and other Ecclesiastical persons, who thenceforth because of their several Conventicles were called Johannites. Soc. l. 6. c. 16: p. 372.

425. A bishop in Rome (passing the bounds of his Priestly Order, &c.) banished the Novatians out of Rome, deprived them of their churches, and constrained their bishop Rusticu­la, privily to raise private Conventicles; for till that time the Novatians flourished at Rome. Soc. l. 7. c. 11. p. 379.

Vixit. 420. Atticus (an excellent man) a bishop in Constanti­nople, being moved that the Novatians should not have their conventicles and assemblies within the Walls of the cities, he said, Do you not remember what troubles and vexations they endured, when we were tossed with the grievous storm of persecution, and how at several times they testified with us the same true Faith; and though they of old divided from the church, yet attempted they to estabsh no novelty as touching the Faith, &c. Soc: l. 7. c. 25. p. 390.

Vixit 200. Tertullian saith; Did ever we assemble to do any hurt to any one? As we separated, so are we in a body, &c. When any vir­tuous or godly people are associated, when any pious or chast persons as­semble together, their union should not be called a Faction, but a lawful society. Tertul. Apol. in Eng. c. 39. p. 141, 142.

Of Councils of Bishops, their Canons and Decrees in those times.

The Churches practising severally in keeping of Easter, Sy­nods and Meetings of bishops were summoned, where they unanimously ordain an Ecclesiastical Decree, which they pub­lished by their Epistles unto all churches, That upon no other than the Sunday, the Mysteries of our Saviours Resurrection should be celebrated, and then the Fast to end. At Rome like­wise there was a Synod gathered together for the same cause, where the bishop of Rome was President. Another Synod of the bishops at Pontus. Another of the bishops throughout France, and others, &c. all decree the same thing. Eus. l. 5. c. 21. p. 91.

There was a Synod of fixty Bishops, besides many Ministers & Deacons, gathered at Rome about Novatus; & there met seve­ral Pastors of other Provinces about it; and they all agree that Novatus should be banished the church; and that such as fell, should after repentance be received again. Euseb. lib 6. chap. 42. p. 116.

It's said of Stephen, he would not communicate with some, because they re-baptized Hereticks. This is (saith Dionysius Bi­shop of Alexandria) a weighty matter; for truly (as I hear) in the greatest Synods of Bishops it is decreed, That such as re­nounce any Heresie, shall first again be instructed, then be wash­ed and purged, &c. Eus. l. 7. c. 4. p. 125.

Dionysius writes, I have received this Canon and Rule of bles­sed Heracles, our Pope (being Bishop of Alexandria before him) that such as returned from Hereticks, if he did but keep the company of one that preached false Doctrine, should be ex­communicated, neither admitted, though they entreat, before they openly pronounce all they had heard from the adversa­ry, but then to be received without re-baptism. He saith, I am sure of this, that not onely the bishops of Affrick have practi­sed this like, but the bishops of old, of the most famous chur­ches, and in the Synods of the brethren at Iconium and Synedis, with the advice of many, have decreed the same. Euseb. l. 7. c. 6. p. 126.

Several Synods called and held at Antioch about the Here­sies of Paulus Samosatenus, and at several sessions they discuss the matter; there were of bishops a great number, and of Mi­nisters and Deacons an infinite number; and in one (said to be the greatest Council) where the Author of the Heresie was publikely condemned of all, severed, banished and excommu­nicated the Catholick and Universal Church under Heaven. And the Bishops then gathered together with uniform con­sent, write to all the Churches, and tell them what they had done; and it's said, when Paulus would not depart the church, neither avoid the House, the Emperor being sought unto, did decree, that the House should be left unto such as the bishop of Italy and Rome should allot. Eus. l. 7 c. 26, 27, 28, 29. p 138, 139.140.

Constantine the Emperor upon some contentions between bi­shops, summoned by his Letter bishops together to end it. Eus. l. 10. c. 5. p. 203, 204.

Alexander bishop of Alexandria, called together a Synod of many bishops, and deprived Arius, and such of his opinion of the Priestly Order, and wrote to the churches what they had done; and it's noted, this caused the infection to scatter the farther, when men were perswaded to subscribe to the Letters. And a bishop writes to Alexander to let the controversie pass, and admit Arius again; and he refusing, the strife encreased, and broke all to pieces between the bishops and people, Soc. l. 1. c. 3. p. 215, 216, 217.

The Council at Nice called by Constantine the Emperor about Arius, and the controversie of Easter, consisting of Bishops, Priests, Deacons and Lay-men, and men chosen by the chur­ches, were numberless, and the Emperor himself was there (though not baptized:) There they pronounce that Opinion accursed, and forbid Arius of Alexandria, and him and two more they banish by the Emperors Edict; they make a Creed about that point, write to the Church of Alexandria, and di­rect it to the holy church, and beloved brethren. They decree that Miletius the bishop there, shall have his title, but take away some of his power; and of others they say, that they shal en­joy their Ministerial Office, yet be inferior to all the Pastors throughout every church, and not make Ministers but by Alex­anders consent. They agree on the business of Easter; they a­gree on the terms [one substance] in the Creed, (though no such term in Scripture;) yet there they ratifie a form of a curse, that forbiddeth that no man do acquaint himself with For­raign speeches, and unwritten Languages, whereby in a man­ner all confusion and discord is drawn into the Church; for whereas the Scripture nowhere saith, that the Son of God hath his beginning of nothing, &c. These Decrees (say they) do properly concern Aegypt, and the church of Alexandria. The Emperor writes to the churches, and tells them what was done, and perswades to peace, and concludes, Beloved brethren, Soc. l. 1. c. 5 & 6. p. 220, 221, 222, &c.

At the Council a Novatian Bishop being asked why he se­vered himself from the communion of the faithful, &c. he brought forth a severe Canon, that such as after baptism, &c. fell into that sin termed in Scripture the sin unto death, should not be received unto holy Mysteries, &c. the Emperor replyed, Get thee a Ladder, and climb alone to Heaven. There they [Page 67]order, That such as were Officers, and had no Wives, should not marry. Soc. l. 1. c. 7. p. 231. ch. 8. p. 231.

The Emperor Constantine called together a Synod of bishops to consecrate the Temple which he had built at Jerusalem; he had willed the bishops assembled at Tyrus, to debate (together with other matters) the contention raised about Athanastus, to the end (all quarrels being removed) they might chearfully solemnize the consecration of the church, and dedicate the same to God. The bishops being cited by the Senators, were in number 60. Soc. l. 1. c. 20. p. 245.

This Council by the Emperors command, came from Tyrus to Jerusalem, and there held a great Feast for the consecration of the same places. They admit Arius into the church again with his confederates (whom Athanasius before refused to re­ceive in upon the Emperors command) and the Bishops said, that in that behalf they would satisfie the Emperors Letters, whereby he signified that he allowed of Arius his faith. They wrote to the church of Alexandria, and by unanimous consent agreed to exile Athanasius. He told the Emperor of his injury; he writes to the Council, and rebukes them sharply, and com­manded them to repair unto him, to give him an account; they receiving this Letter, fell together by the ears; many went home, never went to the Emperor, but some of them feigned an accusation against Athauasius upon a civil account, and pro­cure his banishment. Soc. l. 1. c. 22, 23. p. 247, 248.

Constantius summoned an Arian Council to depose Paulus a bishop at Constantinople, having a dislike to him; Eusebius to bring his wicked purpose to pass, summoned a Council at An­tioch in Syria, (pretending a dedication of the church) this I dare say, to the overthrow of the faith of one substence, there came out of divers Provinces Bishops, to the number of nine­ty; the bishop of Rome was not there, when as the Ecclesiasti­cal Canon forbids that any Constitution should be thrust into the church without the censure of the bishop of Rome. The Council met, the Emperor Constantine was present, there Euse­bius and his confederates endeavoured to accuse Athanasius fals­ly; they choose another bishop for Alexandria (though Atha­nasius was yet there) but he went not there, because the peo­ple loved Athanasius so well. Then they consecrate Gregory to go thither Bishop. Then they send an Epistle of the Faith to [Page 68]all Churches: After they alter that, and make a new form, to which also Gregory subscribes, and stiles himself Bishop of Alexandria. This Gregory was by five thousand Souldiers brought to Alexandria, and there put in, and Athanasius put out by force; and the Arians were to assist to carry on the Arian fa­ction. Soc. l. 2. c. 5, 6, 7, 8. p. 254, 255, 256.

When the bishop of Rome wrote unto the bishops to restore such as they had deposed, and rebukes them for their rash act, these men took this correction for a contumacy; they summon a Council at Antioch, and being come together, they agree of an Epistle, wherein they say, If any were ex­communicated by their censure, it was not his part to inter­meddle, neither to sit in judgement upon their sentence; for whenas he had removed Novatus out of the Church of Rome, they neither molested nor contraried his doings. Soc. l. 2. c. 11. p. 257, 258.

At the request of Paulus and Athanasius, the two Emperors by Letters summoned a General Council to meet at Sardis; then met there (saith Athanasius) three hundred bishops of the West Churches, and (as Sabinus declareth) onely seven­ty six out of the East; but when they came there, the bi­shops of the East would not comeinto the presence of them of the West, except Athanasius and Paulus might be barred of their company; to which two of the bishops would not con­sent; the Eastern bishops forthwith depart to Philippi, and there they sate in Council, and began openly to accurse the Creed of one Substance. And the Assembly that continued at Sardis, first, condemned them; next, deposed them from their Dignities, ratified the Nicene Council Creed: Both sides were pleased with their own doings, and each seemed to himself to have done well. The Bishops of the East, be­cause the Western Bishops had received such as they had deposed: The Western Bishops, because they being Depo­sers of others, depart before hearing of the cause. The one, that they maintained the Nicene Creed; the other, that they condemned it. Soc. l. 2. c. 16. p. 263.

Athanasius brings this Councils Decree for his restoration to Jerusalem, and the Emperors consent thereto, and there also procures a Synod to be summoned. Maximus the bishop there cited thither certain bishops out of Syria and Palestina; the Assembly being gathered together, they gave Athanasius the Communion, and assigned unto him his dignity: They being dissolved, wrote and signified to the people at Alexan­dria, to the bishops of Aegypt and Lybia, all their Decrees and C [...]nons touching Athanasius. Soc. l. 2. c. 19. p. 269.

Athanasius at Alexandria called together divers Councils of the bishops of Aegypt, where they decree such things that were agreeable with the Canons of the Council of Sardis, and also of the Council held at Jerusalem under Maximus. Soc. l. 2. c. 21. p. 270.

The Emperor compelled Osius the bishop of Corduba, &c. and when he would not subscribe to their Faith, they scourg­ed his sides, and set his Members upon a Rack; so that in the end by compulsion he gave his assent, and subscribed to the forms of Faith which then were published. This was done at the Council held at Syrmium, whither the Emperor forced Osius to come. Soc. l. 2. c 26. p. 275.

By the Emperors Edict a Council was proclaimed to be held at Millain, where met not many bishops out of the East, for age and long journeys, but out of the West above three hun­dred Bishops came. The Bishops of the East required that sentence should be passed by the whole council against A­thanasius, thinking to prevent his going to Alexandria again: Some Bishops opposed it, and the Council brake up. The Em­peror then commanded the Council to be held several; the one part in the East, the other in the West; but this pur­pose took no prosperous success; for neither of the councils agreed within themselses, but both divided into several Fa­ctions. At one of them held at Smyrna, they exhibit another form of faith, and others setled the Nicene Creed, and deri­ded theirs. They depose some bishops, because they refuse to renounce and accurse Arius his Heresie; they write to the Emperor, he answers: They reply; he returns no answer to that. Then every one returned to his own home, Soc. l. 2. c. 29. p. 277, to 282.

There was a Council called by the Emperors Edict in the Easts they appoint several places, at last agree on Seleusia; there met 160. Bishops, there was with them one Leonas, a man of Authority and Fame at Court; in his presence the Empe­ror commanded they should reason of the Faith; they dispu­ted to and fro. Leonas commanded every one should propose what seemeth him best. They said, they must examine the life and conversation of men that were accursed, first. The other party would reason of the Faith, and about this they contend; but the Emperors Letters sometimes commanding one thing, and sometimes another, which caused this; but this division caused the Council to part themselves into two Factions; one part would have the Nicene Creed abrogated; the others said, they liked all done there, onely the clause of one substance they would have laid aside; and when they had brawled from morn till night, then part of the Council go away, the other part brings forth the Creed agreed on at Antioch, read it, and the Council dissolved. They the day following meet together, go into the Church, and shut the door, and there ratifie the faith by subscription; the next day there is fault found with these Canons ratified in the church, being done in private. The noble man sate with them still, till he was weary of their brawling, being nothing else for several days but onely about words; he bid them be gone, and brawle at home in their own churches. Part of the Council met again at the church, de­pose some, excommunicate some, write to the churches their Decrees, ordain a Bishop, &c. Soc. lib. 2. chap. 31, 32. p. 285, 286, 287, 288.

Eusebius came to Alexandria, and dealt earnestly with Atha­nasius for the summoning a Council; the bishops assembled out of divers Cities, & decreed very necessary Doctrines, confirmed the Divinity of the Holy Ghost, &c. And they would not e­stablish or thrust into the Church of God any new opinion, but that that was decreed of old upon good grounds. Soc. l. 3. c. 5. p. 298.

The Macedonian bishops requested the Emperor to summon a Synod for the establishing of the true Faith; he gave license to call a Council. They from everywhere cited the bishops to meet at Lampasced, there they ratifie the form of Faith which was published of old at Antioch; they accursed the Creed of [Page 71]the bishops which with uniform consent they lately establish­ed at Ariminum; they gave sentence to remove Acacius and Eudoxius. Soc. l. 4. c. 2. and 4. p. 317.

The Emperor being an Arian, and not pleased with this Councils Acts, summoned a Council of Arian bishops, and thi­ther sent for Eleusius bishop of Cizicum, and there compels them by threats of banishment, and confiscation of goods, to subscribe to their faith; and afterwards the bishop was in a great agony for it, and complained of it to his church, and bid them choose a new bishop. Soc. l. 4. c. 6. p. 318.

Some bishops now own the Nicene Creed, get a Synod of bi­shops at Silicia, and acquaint them with it, and there subscri­bed, &c. Soc. l 4. c. 11. p. 323.

In the village Pazum there was a Council summoned of a few obscure Novatian bishops, where they decreed, that the manner of keeping Easter with the Jews, was to be observed, many eminent Novatian bishops not there, for these were they that chiefly laid down the Canons of the Novatian churches. Soc. l. 4. c. 23. p. 334.

Theodosius the Emperor summoned a Council at Constantino­ple, of such bishops as were of his own faith, to confirm the Canons of the Nicene Council, and he summoned thither all the bishops of the Macedonian sect, in hopes to reconcile them and those of the faith of one substance; there met 150. bishops, 36. Macedonian bishops; the Emperor and bishops of his opi­nion perswaded with the Macedonian bishops to subscribe their faith, and to communicate with them; but they absolutely re­fused so to do, and then they left Constantinople, and wrote to the churches, that they would not subscribe to the Nicene Creed; the 150. bishops continued there, and consented to the enstalling of Nectarius then chosen a bishop by the people in the room of Gregory, who went thence from a little church in Constantinople he formerly governed. They decree, that the bishop of Constantinople should have the next Prerogative after the bishop of Rome, because the city was called new Rome; they divide Provinces, ordain Patriarchs; they decree, that no bi­shop shall leave his own Diocess, and intermeddle with For­reign churches; they allot to the several Patriarchs their Juris­diction; they assign the Western Diocess to three bishops, re­served the Prerogative of honour to the church of Antioch, [Page 72]which they granted to Meletius one of the bishops of Antioch: They decree, If need be, a Provincial Synod should determine of Provincial affairs: The Emperor gave consent; the Coun­cil dissolved. Soc. l. 5. c. 8. p. 342, 343.

Epiphanius a bishop summoned a Synod of the bishops of the Isle of Cyprus, and there condemned Origen's works, and de­creed, they should not be read from thence: They write to John, to perswade him to forbear reading of them. Then Theophilus a bishop called another Council, and there condem­ned the same Works. Soc. l. 6. c. 19. p. 366.

John Chrysostome having displeased the Empress, she worketh by Theophilus the bishop, to summon a Council against him, who by the Emperors commandment summon many bishops out of divers cities; but above all others, those that hated John, came apace together; the bishops met in the subburbs of Chalcedon, they summoned John, he dislikes them as Enemies, appeals to a general Council; they call him four times, and (he not appearing) they condemn him, and depose him for no o­ther crime but for not appearing. The people would not suf­fer him to be thrust out; then the Emperor commanded him to be exiled. The people then being so unquiet, the Empe­ror immediately sent for him again to them. Soc. l. 6. ch. 14. p. 369, 370.

She again procures another Council of Bishops against him at Constantinople, and there they without more ado, depose him again, and the Emperor banisheth him again. Soc. lib. 7. ch. 16. p 372.

The Emperor gave commandment, that the bishops out of all places should meet at Ephesus, where they came together a­bout Nestorius a bishop: Thereupon the Bishops were divided into two parts; such of the Council as held with Cirillus the bi­shop, went together, and deposed Nestorius; and the bishops who held with Nestorius, went together, and deposed Cirillus, and Memnon bishop of Ephesus. After when John bishop of An­tioch came and blamed Cirillus, as the author of that sin, he and his company deposed John also by way of revenge, and his Clergy from Priestly Order, and absolved Cirillus and Memnon; the Council for that broke up, and John went home, and called a Synod of Bishops, and there deposed Cirillus; after they be­came friends, and restored each other. This was wrought by [Page 73]the gracious and godly Letters of the Emperor to John and Cyrillus. See the form of their sentence of Deposition, Soc. l. 7. c. 33. p. 394, 395. See it also Evag. l. 1. c. 3, 4 5. p. 412 413.

There met a Council at Ephesus, here they restore Eutyches an Heretick, who formerly deposed other Bishops, and excom­municated some others of the best Bishops. Iraeneus was one, Evag. l. 1. c. 10. p. 417.

There was a Council held at Chalcedon, of 630. Bishops, & there sate with them the chief Senators, & there the Substitutes of Leo Bishop of Rome, said, that Dioscorus ought not to sit in the Coun­cil with them, and that Leo had charged them no less; and if they would not yeild to it, they would leave the Church, and bid farwel: The Senators asked what he was charged with, &c. (it seems he had deposed Leo the great Bishop) whereupon a supplication is exhibited against Dioscorus. Two Bishops chal­lenged Authority in the Council: And there 'twas confessed, that in another Council before this, Canons were altered, and a Bishop deprived by subscriptions of such who were forced to it by Souldiers, who stood by with naked swords to dispatch them if they yeilded not; and this by the means of Acacius the bishop, upon reading some Records: The Senators gave their sentence, that Dioscorus (if it pleased the Emperor) and other Bishops he names of Anthority in the Council, should be de­posed, &c. The Legates of Pope Leo stand up again, and charge Dioscorus for divers crimes, for receiving an excommu­nicated person, for not reading holy Pope Leo his Epistle, &c. excommunicated Pope Leo, set at nought divers Constituti­ons of the Church, &c. Concludes, Leo the most holy Arch-Bishop, by us and this sacred Assembly, together with the most blessed Apostle St. Peter, &c. bereaved him of all dignity; they confirm the sentence, and certifie the Emperor, and send a Deprivation to Dioscorus, and set down the causes, &c. They cry out in the Council, This we believe; As Pope Leo believes, so we believe, &c. This they often repeated. They make the Sea of Chalcedon an Arch-Bishoprick, add more places to others Jurisdictions, and that Constantinople should be next in honor to Rome. The Emperor confirms this. He was sometimes here present: The Senators had the sway. For the number of Bi­shops, [Page 74]see Evagr. l. 2. c. 10. p. 436 Evag. l. 2. c. 2, & 4. p. 426, 427, 428 429, 430, 431. ch. 18. p. 438, 439, &c. to 450.

A General Council summoned by Justinianus the Emperor, are there; they put it to the question, if they might accurse the dead, or not: And when a certain Bishop perceived the Coun­cil going the wrong way, he told them, there was nothing to be doubted in the Question; for King Josiah caused the tombs of the Idol-Priests to be digged up. These words pleased them all, and satisfied them fully. Then the Emperor demanded what they said to that which Theodoretus had written against Cyril, &c. They perceiving he had been lately condemned, and his Name wiped clean out of the Catalogue, and taking it for granted that they might condemn Hereticks after their decease, they with general consent accursed him & his works, thus: We condemn not onely all other Hereticks condemn­ed by the four holy Councils abovesaid, and by the holy Ca­tholick Church, but also Theodoretus and his wicked Books: And they condemn the wicked Epistle wrote by Ibas to Maris the Persian: They lay down 14. Articles of the true Faith. And when they had cryed against Origen, the controversie weas re­ferred to the Emperor. They depose a Bishop, and dissolve the Council. Evag. l. 4. c. 37. p. 487, 488.

At a Council at Ancyra a Town in Galatia, they set down rules of repentance for such as had sacrificed or turned to I­dols by persecution; some for 1, 2, 3, 4, 5, 6, 7. years to be kept from communion. 2. That Deacons who married, and had not said at Ordination they could not abstain, should be put by. 3. That Countrey bishops should abstain from making El­ders and Deacons, or to usurp dominion over the preaching Elders of every City. Sympson de Conc. l. 4. p. 484.

At a Council at Eliberis they decree, That the Heathenish Priest if he would learn the grounds of Christian Religion, and abstain from sacrificing, after three years repentance, should be admitted to baptism. 2. That Christian Virgins shall not be given in marriage to Pagans. 3. That Ministers are not to receive from such as did not communicate with the church. 4. Against pictures on the walls. 5. That Idos should not be in private houses; yet if the Master were afraid of the ser­vant, [Page 75]then the Master to keep himself pure. 6. That there was no justifying any that suffered for pulling down Idols without Authority. Symps. de Conc. l. 4. p. 488.

A great Council at Carthage, and there most of the canons were to advance the bishops in dignity. Sympson do Concil. lib. 4. p. 499, 500. &c.