The Marrow of Ecclesiastical History

TO THE Christian Reader.

T HE right improvement of good Examples, doth reach the highest ends of man, (viz.) God's honor, and the souls welfare. It was an honor unto King David, to have so many men of valor under his command. And doubtless the wisdom, faith, love, Zeal, courage, and humility, which God's faithful servants in the several ages of the Church have expressed in their attendance upon him, do publish the high praises of his blessed Majesty. For if there appear so much worth in small drops, what is there in the Seas of Divine Al-sufficiency? He that seeth the Sun-beams bright, will see cause to admire the brightness of the Sun itself. The luster left upon Moses his face, by the reflection of the glory of God's back parts, was a full demonstration of the incomparable infinite glory of his face. When we read of me raised above the World, despising promises, and scorning threatenings, whereby they have been assaulted to desert the Truth of the Gospel, and to make shipwreck of a good conscience; how can we do less then glorify God in them ? For can any power, on this side Omnipotencie, enable sinful men to deny themselves, their dearest relations, and the greatest earthly advantages for Jesus Christ? How much of Deity shines in their Lives, who could trample upon preferments, laugh at imprisonment and banishment, yea with smiles and joys embrace stakes, and endure flames, in love unto the Lord Jesus? Oh what abundant occasion is administered of adoring the most High God, in his rich perfections, faithfulness and unchangeableness, when we consider, how even to admiration, he hath furnished many of his Ambassadors with raised parts and graces to defend his cause and edify his Church, in the several corners of the World from generation to generation! Histories hold forth the acknowledgements extorted from Heathens to the honor of the true God, upon the notice taken of Christians gracious carriage, both in life and death: When you be informed of their unwearyed industry in services, and their undaunted magnanimity in sufferings for Christ their Lord, then conceive, that you hear themselves thus speaking unto you with a loud voice; Why look you thus upon us? Not unto us, not unto us, but unto the Name of God give glory. And as our gracious God is advanced, so may our selves be very much advantaged by a due consideration of those things, which have been exemplary in the Lives and deaths of choice men, Champions for Scripture truths, and Patriots for the power of godliness. For as God's Laws are the good man's rules; so good Examples are his motives and encouragements. The holy Scriptures do hint the prevalency hereof for saving conversion. And it is reported that Justin Martyr by observing the pious Lives and patient deaths of the Martyrs, was brought to Christ. Men likewise may be fast riveted, and more strongly rooted in the Truth received, by reflecting upon the sound judgments and spotless Lives of them who have published and maintained it. In which respect Paul's speech unto young Timothy is very remarkable; But continue thou in the things which thou hast learned, and hast been assured of, knowing of whom thou hast learned them. Such are witnesses with a witness, there are none such.

The common people are more apt to inquire what Ministers do, then what they say. And the eye is more operative and affecting then the ear.

Neither is this only true, in regard of God's Worthies who live with us, but also in reference unto them who have lived long before us. The Apostle writing to the Hebrews concerning Abel's faith, he tells them, that by it, though he be dead, he yet speaketh. Upon which phrase famous Master Perkins, hath this note. Abel's faith, is a never dying Preacher.

It is the pleasure of Almighty God, that we should walk in the way of good men, and keep the path of the righteous. Walk so as you have us for an example. The Apostle Paul draws their observation and imitation, upon those who were really and eminently good.

And the Apostle James, inculcates the same thing. Take, my Brethren, the Prophets, who have spoken in the Name of the Lord, for an example. In Examples there should be excellency and conspicuitie; As the stamps upon coyns which make them current. It is most true that wise Solomon sends sluggish man unto School, to learn of the Pismire. And therefore, grant that Christians should imitate Heathens in their virtues: how much rather then, ought we to make practical improvement of the Epitomized Lives of these many eminent servants of Christ, who are presented to our view in this book?

These fair copies we should spread before our eyes, and write after them, till our writing, our living be like them. Frequent meditation upon the wise savorie speeches, and holy gracious practices of these renowned Worthies, will be a special means to mould us (even us) into the same similitude.

Peter Martyr, persuading the improvement of good Examples, tell's a story of a deformed man, married unto an uncomely woman, who, being desirous of comely children, bought many beautiful pictures, and desired his wife daily to look upon them, by means whereof their children were handsome and lovely. And doubtless, brave Christian qualifications might be begotten in our bosoms by filling our heads and hearts frequently with the commendable conversation of these holy men of God, who have been burning and shining lights in the Churches of Christ, in their respective Ages.

But whilst we are moving imitation, we must not forget to give in some few cautions to prevent miscarrying.

1. Do not so Idolize any man in respect of his place, parts, or graces, as to make him your pattern in every particular. The Apostle gives in a good Item to the Corinthians, which concerns all Christians, Be followers of me, as I am of Christ. Christians are not bound (as Master Latimer expresseth himself) to be the Saints Apes, laboring to be like them in everything: It's Christ's peculiar honor, to be imitated in all morals absolutely. This caveat is necessary in these Man-admiring times, wherein many pin their faith and consciences upon some men's sleeves. Here it might seasonably be remembered, that the opinion and practice of the Apostle Peter did once lead many out of the right way. When men's parts are high, their graces shining, or their power great, we are in danger either to be dazzelled with their brightness, or biassed by their greatness. Therefore before you adventure to follow men, weigh the chiefest of them in the balance of the Sanctuary, and try their most specious notions and actions by the touchstone of the Temple.

2. Beware on the other hand, lest you so pry into and peer upon the weaknesses of God's Worthies, as not to value and imitate those virtues which did break forth brightly in their conversations. You must give good gold all its allowance, and not throw it aside, because it wants some grains and hath a crack. The Snow-like Swan hath black legs, and in many things we offend all. And though some of these precious servants of Jesus Christ, who are justly commended in this book, had their blemishes in judgment, or in some actions: yet how much did they in many particulars exceed the most famous Professors of our times?

3. When you meet with that in their lives which was not only truly, but eminently good, sit not down satisfied till you have attained their measure. Be followers of me, &c. (saith the Apostle) for our conversation is in Heaven. Follow the forwardest Christians with a desire to overtake them. His speech savored more of wit then grace, who counseled his friend not to come too nigh unto truth, lest his teeth should be beaten out with its heels. Dwell upon the Exemplarie Lives of these transcendent Saints, till you be changed into the same image; Their love to Christ, his truth and people should enlarge your hearts: Their zeal should enflame you. Their magnanimity should encourage you. Their humility should abase you. Their patience should calm you. Their labors should quicken your diligence. Their temperance should moderate you in the use of all sensual contentments. Their confidence should confirm your fiducial dependence upon Gospel-promises. Their contempt of the World should call you off yet farther from all empty sublunaries. Their high estimation of the holy Scriptures should heighten your reverent respect of them. Their many assaults from Satan and sufferings from men, in estate, liberty, credit, and body, should embolden and arm you in evil times. Their experiences of support under grievances, of supplies in necessaries, of comfort in crosses, of deliverance in straits, of success in services, and of triumphing perseverance, notwithstanding all oppositions from within and from without, should hold up your faint hopes, unweariedly to wait for the full accomplishment of all the precious promises of Covenant-grace in Jesus Christ.

4. Confine not your desires, designs, endeavors, to any degree of Spiritual goodness attained by the fairest Saint on this side Heaven. For no example (Christ's only excepted) did ever reach that rule, according to which we are always obliged to order our hearts and lives. A man may fully fall in with the forwardest follower of Jesus Christ, and yet fall far short of conformity to God's commandments. That blessed Apostle who propounds himself a pattern for imitation, having his conversation in Heaven, yet he speaks thus of himself, Not as though I was already perfect. And that beloved Disciple John tells us, that Everyone who hath a well-grounded, lively hope of heaven, purgeth himself, as Christ is pure.

If according to this counsel, with these directions, you shall improve the manifold precious examples, which are here presented unto your perusal, then shall you have good cause to bless Almighty God for bringing this book unto your hands. The godly and Reverend Author, our ancient friend and Fellow-Pupil with one of us (under the tuition of Master Thoms Hooker in Immanuel College, who for his eminent abilities, and glorious services, both in this and in the other England, deserves a place in the first rank of them who are here recorded) hath in this collection imitated the Lord, who hath a book of Remembrance, wherein he Registers the gracious speeches and actions of his zealous servants in cvil times. Hereby also he is instrumental in the accomplishment of God's promise, who hath said, The righteous shall be had in everlasting remembrance. An instance whereof the Apostle gives in Abel (the proto-Martyr) who, for his faith and righteousness, is yet spoken off (as some render the phrase) though long since dead.

That which the Apostle affirms, upon the reveiw of his Catalogue of believers, recorded in the eleventh Chapter of his Epistle to the Hebrews, I may apply to this Book; We are compassed about with a cloud of witnesses: for which way can we look, or to what condition and concernment of life can we turn ourselves, wherein some Example propounded in this book, will not aptly suit with our estates for guidance, comfort, encouragement?

And although the labor of our Author, hath been in this collection very great, yet he resolves (if God give life and health) to add a second part unto this now published: wherein, if any one will be pleased to furnish him, with full and faithful relations, of the godly life and death of any their Christian friends (whether Ministers or others) who have been eminent in their days, their Names may hereby be perpetuated unto the service of posterity.

Here we might have given in a true, though short Character of some precious servants and messengers of Christ, whose graces were admired whilst they lived, and whose mem • ry their surviving friends do much honor: viz. Doctor Preston, Sibs, Tailor, Stoughton, &c. Mr. Rogers, Stock, Culverwel, Pemble, &c. As also Mr. Hildersham, Dod, Pierson, Herring, Ball, Nicols, Hind, and Rathband, who for their Christian graces, and Ministerial abilities, for their services and sufferings, do deserve an honorable memorial in the Church of Christ: The later of these (though they lived and died Non-conformists) yet they always kept a due distance from Brownistical separation, and were zealously affected towards the Presbyterial Government of the Church, as the works of some of them do sufficiently witness.

Through God's grace, their judgments were never tainted with the noisome Errors of these declining times, neither were their lives stained with any such scandals, for which too many who pretend to an higher pitch of purity and Saintship, are justly reproached. But now we will not discourse any further of them, because we hope that the next part of this book (which before we intimated) may bring to light the excellencies of some of them (at least) which call for remembrance and imitation.

And now (Christian Reader!) craving pardon for our tediosness, whereby thou hast been thus long detained out of this pleasant Garden, we desire that God's direction and blessing may accompany thy passage through it: that whilst thou seest thyself surrounded with sweet and fragrant flowers, thou mayst adore the inexhaust fullness of Jesus Christ, from whom all graces and consolations do continually flow. And because an inward supernatural principle is necessary to the right improvement of such helps, (as the Be by an innate quality, which other creatures want, maketh Honey out of Flowers ) we commend thee to the God of all Grace, that by the abilities of his spirit, thou mayst be abundantly benefited in spiritual respects, by thy serious survaying of this useful book.

THE AVTHORS EPISTLE TO THE CHRISTIAN READER.

T HE holy Apostle tells us, that when Christ ascended on high, he gave gifts unto men, some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come into the uaity of the Faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ: The accomplishment hereof will in part appear by these Examples following, wherein we shall see how the Lord Jesus Christ hath in all Ages raised up, and sent Pastors after his own heart for the ends before mentioned: and because that old subtle Serpent the Devil knows, that the chiefest way to hinder the success of the Ministry is to breed in men's hearts an undervaluing, and disesteem of the Ministers; therefore we may take notice what titles Christ Jesus in the New Testament is pleased to honor them withal; He calls them Angels: 2 Rev. 1. 8, 12, 18, &c. Stars: 1 Rev. ult. Ambassadors of Christ: 2 Cor. 5. 20. Builders: 1 Cor. 3. 10. God's Stewards: Tit. 1. 7. Lights of the World. Matth. 5. 14. The Glory of Christ: 2 Cor. 8. 23. Nurses: 1 Thes. 2. 7. Spiritual Fathers: 1 Cor. 4. 15. And such as stand in Christ's stead: 2 Cor. 5. 20. And such indeed have most of these Worthies been, whose Lives are recorded in this Book: Yet least any should run into the contrary extreme, and judge of them above that which is meet, the Scriptures tell us also, that they are earthen vessels, 2 Cor. 4. 7. and men subject to the like passions with others: James 5. 17. Acts 14. 15. This you shall find evidenced in the Narratives of some of these Lives, who, though they were men of God, yet were they sons of Adam also; and I could have given you in a Catalogue of the Naevi, and blemishes of the Antient Fathers, as well as of the Modern Divines, that so we might be convinced that our faith ought not to stand in the wisdom of men, but in the power of God: But most men are too apt to espy motes upon a black coat, and therefore I forbear them.

What excellent use may be made of these Lives will appear if we consider, First, the Divine and comfortable speeches which have proceeded from these holy men of God, worthy to be written in letters of Gold, and to be engraven, not upon the Tables of stone, but upon the fleshly Table of our hearts.

Secondly, the industry, diligence, and faithfulness which they shown in their general and particular callings, worthy our best imitation.

Thirdly, their behavior and deportment in times of persecution, and how ready the Lord was to support, encourage, and strengthen them therein, which may help our faith and dependence upon God in the like times, and upon the like occasions.

Fourthly, their zeal, patience, and perseverance in the truth, not loving their lives unto the death, so they might fulfil their Ministry with joy; which should teach us to be followers of them, who through Faith and Patience do now inherit the promises.

What benefit this collection of mine may afford to the learned, and to Ministers, I leave it to their own prudence who can best judge of it: Yet thus much I dare say, that here they shall find gathered into one book those things which before lay scattered in many: Here they shall see in what Centuries, Ages, and places the famousest lights of the Church, both Antient and Modern, have flourished.

Here they shall have contracted into one little volume the substance of that, which if it had been translated, or transcribed according to the Originals, would have filled many such books as this and yet (as I suppose) nothing of worth or weight omitted.

And if together with this, they shall please to make use of my two Martyrologies, and my Mirror, or Looking-glass both for Saints and Sinners, I presume they may be stored with examples, almost for every subject which they shall preach upon: and how grateful and useful to the Auditors such examples are, I conceive none can be ignorant.

But to conclude, I hope (through God's blessing) these my weak and unworthy endeavors will prove seasonable and suitable to the times; pleasant and profitable to the Readers, and some way or other instrumental to God's glory, which is the serious and earnest desire of

〈 in non-Latin alphabet 〉 .

〈 in non-Latin alphabet 〉 .

To his Reverend Friend M ^r. Samuel Clark.

Samuel Clark ANAGRAM
• A Cull-marks: Or,
• Cull's a mark.

Others by the same.

To my Reverend and learned friend, upon his Book called The LIVES, &c.

Upon the Book of the LIVES of the FATHERS, &c. Made by the Reverend, his dear Father Mr. Samuel Clark.

To his Reverend and much honored Father, Mr. Samuel Clark, concerning his Book called The LIVES, &c.

A Table of the Names of those persons whose Lives are contained in this Book, according to the several Centuries wherein they lived.

Cent. 1, and 2.		pag.
IGnatius	111	1
Polycarpus	170	5
Dionysius Areopagita	96	10
Justin Martyr	139	14
Irenaeus	182	21
Cent. 3.
Tertullian	202	25
Clemens Alexand. flourished	196	29
Origen	220	31
Cyprian	259	46
Cent. 4.
Arnobius	330	54
Eusebius	340	54
Lactantius	308	57
Athanasius	375	58
Hilary	355	92
Cyril	365	93
Cent. 5.
Ephrem Syrus	404	95
Basil flourished	370	98
Gregory Nazianzen flourished	370	105
Epiphanius flourished	370	109
Ambrose	397	112
Gregory Nissen flourished	480	119
Theodoret flourished	420	121
Jerome	422	123
Chrysostom flourished	400	134
Augustine flourished	430	146
Cyril of Alexandria flourished	430	162
Peter Chrysologus flourished	440	163
Prosper	466	165
Cent. 6.
Fulgentius	529	166
Cent. 7.
Gregorius Magnus	605	178
Isidore	675	184
Beda	735	185
Damascene	730	187
Cent. 8.
Theophylact flourished	880	188
Cent. 10.
Anselm flourished	1080	188
Cent. 11.
Nicephorus	1110	189
Bernard	1153	190
Peter Lombard flourished	1196	196
Cent. 12.
Alexander of Hales	1270	196
Bonaventure	1274	197
Thomas Aquinas	1274	199
Cent. 13.
John Wycliffe	1384	201
Cent. 14.
John Huss	1415	211
Jerome of Prague	1416	220
Cent. 15.
Martin Luther flourished	1500	224
Cent. 16.
Zwingli	1531	257
Oecolampadius	1531	269
John Frith	1531	274
Thomas Bilney	1531	281
William Tindal	1536	287
Bertholdus Hallerus	1536	293
Urbanus Regius	1541	295
Andrew Bodenstein Caralostad.	1541	299
Walfgang Fabricius Capito	1541	302
Leo Iudae	1542	305
George Spalatinus	1545	307
Frederick Myconius	1546	309
John Diazius	1546	314
Gasper Cruciger	1548	318
Mathias Zellius	15 • 8	321
V •• us Theodorus	1549	323
Paulus Fagius	1550	324
Martin Bucer	1551	327
Gasper Hedio	1552	333
Oswald Myconius	1552	335
Georg P. of Anhalt	1553	481
Justus Jonas	1555	485
John Rogers	1555	487
Laurence Sanders	1555	491
John Hooper	1555	497
Rowland Tailor	1555	504
John Bradford	1555	511
Nicholas Ridley	1555	518
Hugh Latimer	1555	524
John Philpot	1555	529
Thomas Cranmer	1555	536
Conradus Pelican	1555	551
John Bugenhagius	1558	555
Philip Melancthon	1560	561
John a Lasco	1558	572
Augustine Marlorat	1562	575
Peter Martyr	1562	579
Amsdorsius	1563	597
Musculus	1563	599
Hyperius	1564	610
John Calvin	1562	615
William Farellus	1555	671
Verge lus	1562	676
Strigelius	1569	681
John Brenz	1570	684
Peter Viretus	1571	691
John Jewel	1571	694
Zegedine	1572	702
John Knox	1572	709
Peter Ramus	1572	726
Matthew Parker	1574	729
Henry Bullinger	1575	731
Edward Deering	1576	745
Flacius Illericus	1575	747
Josiah Simler	1576	749
Immanuel Tremellius	1580	751
Peter Boquine	1582	752
Edmund Grindal	1583	756
Bernard Gilpin	1583	758
Zechariah Ursin	1583	766
Abraham Bucholizer	1584	771
Martin Chemnisius	1586	776
Rodolphus Gwalther	1586	778
Ludovicus Lavater	1586	779
Gaspar Olevian	1587	780
John Wigandus	1587	785
John Fox	1587	789
George Sohnius	1589	796
Laurence Humfreid	1589	799
James Andreas	1590	800
Jerome Zanchius	1590	804
Anthony Sadeel	1591	808
William Whitaker	1595	813
Lambert Danaus	1596	821
Robert Rollock	1598	823
Nicholas Hemingius	1600	829
James Heerbrand	1600	831
David Chytraeus	1600	835
Cent. 17.
Alexander Nowel	1601	839
Daniel Tossanus	1602	841
William Perkins	1602	850
Francis Junius	1602	854
Luke Trelcatius	1602	860
John Whitgift	1603	862
Theodore Beza	1605	865
John Rainolds	1607	887
Joseph Scaliger	1609	889
Amandus Polanus	1610	891
Thomas Holland	1612	892
John Drusius	1616	894
John James Grynaeus	1617	895
Robert Abbot	1618	901
William Cowper	1619	902
Andrew Willet	1621	908
David Pareus	1622	913
Thomas Erpenius	1624	918
Abraham Scultecus	1624	920
John Piscator	1625	922
Robert Bolton	1631	923
William Whately	1639	929
Anthony Walaeus	1639	935
Henry Altingius	1644	986
Friderick Spanhemius	1649	997

A Table of the persons whose Lives are contained in this Book, set down Alphabetically.

A
• ABbat pag. 901
• Alexander of Hales 196
• Altingius 986
• Ambrose 112
• Ampsdorsius 597
• Andraeas 800
• Anselm 188
• Aquinas 199
• Arnobius 54
• Athanasius 58
• Augustinus 146

B
• Basil 98
• Beda 185
• Bernard pag. 190
• Beza 865
• Bilney 281
• Bolton 923
• Bonaventure 197
• Boquinus 752
• Bradford 511
• Brenz 684
• Bucer 327
• Bucholtzer 771
• Bugenhage 555
• Bullinger 731

C
• Calvin 615
• Capito 302
• Caralostadius 299
• Chemnisius 776
• Chrysologus 163
• Chrysostom 134
• Chytraeus 835
• Clemens Alexandrinus 29
• Cowper 902
• Cranmer 536
• Cruciger 318
• Cyprian 46
• Cyril 93
• Cyril of Alexandria 162

D
• Damascene 187
• Danaus 821
• Deering 745
• Dionysius Areopagita 10
• Diazius 314
• Drusius 894

E
• Ephrem Syrus 95
• Epiphanius 109
• Erpenius 918
• Eusebius 54

F
• Fagius 324
• Farellus 671
• Flacius Illyricus 747
• Fox 789
• Frith 274
• Fulgentius 166

G
• George Prince of Anhalt 481
• Gilpin 758
• Gregory Nazianzen 105
• Gregory Nyssen 119
• Gregorius Magnus 178
• Grindal 756
• Grinaeus 895
• Gwalther 778

H
• Hallerus 293
• Hedio 333
• Heerbrand 831
• Hemingius 829
• Hillary 92
• Jerome 123
• Jerome of Prague 220
• Holland 892
• Hooper 497
• Humphred 799
• Huss 211
• Hyperius 610

I
• Ignatius 1
• Jonas 485
• Irenaeus 21
• Isydore 184
• Juell 694
• Junius 854
• Justin Martyr 14

K
• Knox 709

L
• Lactantius 57
• Lascus 572
• Latimer 524
• Lavater 779
• Leo Judae 305
• Lombard 196
• Luther 224

M
• Marlorat 575
• P. Martyr 579
• Melancthon 561
• Musculus 599
• F. Myconius 309
• O. Myconius 335

N
• Nicephorus 189
• Nowell 839

O
• Oecolampadius 269
• Olerian 780
• Origen 31

P
• Pareus 913
• Parker 729
• Pelican 551
• Perkins 850
• Philpot 529
• Piscator 922
• Polanus 891
• Polycarpus 5
• Prosper 165

R
• Rainolds 887
• Ramus 726
• U. Regius 295
• Ridley 518
• Rogers 487
• Rollock 823

S
• Sadeel 808
• Sanders 491
• Scaliger 889
• Scultetus 920
• Simler 749
• Sohnius 796
• Spalatinus 307
• Spahemius 997
• Strigelius 681

T
• Tailor 504
• Tertullian 25
• Theodoret 121
• U. Theodorus 323
• Theophylact 188
• Tindal 287
• Tossanus 841
• Trelcatius 860
• Tremellius 751

U
• Vergerius 676
• Viretus 691
• Ursin 766

W
• Walaeus 929
• Whately 935
• Whitaker 813
• Whitgift 862
• Wycliffe 201
• Wigandus 785
• Willet 908

Z
• Zanchi 804
• Zegedine 702
• Zellius 321
• Zwingli 257

IF to the •• two Parts of Lives the Reader shall please to add the two Martyrologies lately published by this Author, he may find a Compendium of the History of the Church from the beginning of the World, especially from the Apostles times to our present Age; together with the various dispensations of God towards the same. In this first Part, besides what was remarkable in the Lives and Deaths of these Worthies, he may find the Rise, Reign, and Ruin of most of the Heretics and Heresies which have molested the Peace of the Church from Christ's to our present times: In the Second Part, he may see what eminent Emperors, Kings, and Princes God hath raised up in sundry Ages and Places, for the defense of the Church and Gospel of Christ Jesus: In the two Martyrologies he may find the Torments and Triumphs, the Conflicts and Conquests of the Worthies of Christ in all places where the Gospel hath come, who have found that Scripture fulfilled upon themselves, 2 Tim. 3. 12. All that will live godly in Christ Jesus shall suffer Persecution.

There is also now coming forth the second Impression of his Mirror, or Looking-glass, much enlarged, containing almost all the Heads in Divinity, together with the Texts of Scripture concerning them: And under each, first Scriptural Examples, and then Examples out of the best approved Authors, both Sacred and Profane.

I Pray thee correct these few faults with thy pen, and for other mistakes of the Printer in Letters or Points, they are easily discerned and amended.

Page 88. line 5. read valiant for violent, p. 260. l. 7. r. wives for ways, p. 262. l. 17. r. that by for with, p. 481. l. ult. r. lies for evils, p. 538. l. 13. r. years for days, p. 612. l. 19. r. whence for which, p. 693. l. 1. r. verbo for verbi, p. 725. l. 12. r. conciones for consciones. Mend the figures in the pages from 900 to 910.

The Lives of the FATHERS AND OTHER Learned and famous DIVINES, from Christ's Time to this present Age.

[illustration]
IGNATIVS

The Life of Ignatius, who died Anno Christi 111.

IGnatius saw Christ in the flesh, being about 12 years old at his Crucifixion: The occasion of his apprehension was this, Trajan returning from the Parthian war, commanded gratulatory sacrifices to be offered in every City; and himself coming to Antioch, Ignatius was required to be present at those Sacrifices; but he before Trajans face did justly and sharply reprove their Idolatry, for which cause he was delivered to ten Soldiers to be carried to Rome. He was Pastor at the Church at Antioch next after the Apostle Peter.

As he passed through Asia strictly guarded with that troop of Soldiers, he confirmed the Congregations through every City where he came, Preaching the Word of God to them, and giving them wholesome exhortations; especially charging them to avoid the heresies lately sprung up, and at that time overflowing the Church: Requiring them steadfastly to cleave to the Traditions of the Apostles, and to their Doctrine. When he came to Smy • na where Polycarp was Bishop, he wrote an Epistle to the Church at Ephesus, making mention of Onesimus their Pastor; and another he wrote to the Church of Magnesia on the River Meander, wherein he forgetteth not Doema their Bishop: Another he wrote to the Church at Trallis whose Pastor at that time he mentioneth to be Polybius, to which Epistle he prefixed an exhortation to them not to refuse Martyrdom, least thereby they should lose the hope that was laid up for them: For which end he useth these expressions, From Syria saith he, even till I came to Rome, I had a battle with Beasts, as well by Sea as by Land, night and day, being bound amongst ten cruel Leopards, (so he called the 10 soldiers that guarded him) which, the more benefits they received at my hands, became so much the worse to me: But I being exercised, and now well acquainted with their injuries, am taught every day more and more to bear the Cross, yet hereby am I not justified. Would to God I were once come to the Beasts that are prepared for me, which I wish also to fall upon me with all their violence: whom also I will provoke, that without delay they may devour me, and not abstain from me, as they have from some others whom for fear they have left untouched: and if they be unwilling to it, I will compel them to fall upon me: Pardon me I pray, I know well how much this will avail me. Now do I begin to be a Disciple of my Master Christ, I neither regard things visible, nor invisible, so I may gain Christ, Ignis, crux, bestiarum conflictationes, ossium destractiones, &c. i. e. Let Fire, Cross, breaking of my bones, quartering of my members, crushing my body, and all the torments that man and the Devil can invent fall upon me, so I may enjoy my Lord Jesus Christ, &c.

Writing to Polycarp, whom he knew to be a holy man, he commends to him the Congregation at Antioch, praying him to be careful of the business there, and especially for the election of a godly Bishop in his room, thereby proving himself to be a sincere and right Pastor, taking such care of his flock, not only whilst he lived, but even after his death. When his Martyrdom approached, he said, Frumentum Dei sum; dentibus ferarum molar, & mundus Dei panis inveniar: I am God's corn; when the wild beasts have ground me to powder with their teeth, I shall be his white-bread. He was so humble, that he disdained not to learn of any: He suffered Martyrdom the eleventh year of Trajan at Rome, Anno Christi, III. His usual saying was A, mor meus crucifixus est: My Love is crucified, meaning either Christ the Object of his love: or that his affections were crucified to the world, as Gal. 6. 14.

Nicephorus reports that when Ignatius was a child, our Savior would take him up in his arm, and show him to his Disciples. It may be he was one of those little children that were brought to Christ that he should touch them; or that little child whom Jesus took, and set in the midst of his Disciples to learn them humility: He saw Christ after his Resurrection, as himself writes in one of his Epistles, Ego vero, & post resurrectionem in carne eum vidi &c. Truly I did see him after his Resurrection in the flesh; and do believe that it is he, &c.

He used to say, Nihil praestantius est pace bonae conscientiae: that there is nothing better then the peace of a good conscience.

That good and wicked men are like true and counterfeit money, the ones seems to be good, and is not, the other both seems and is good.

That the Lions teeth are but like a •• ll, Which though it bruiseth, yet wasteth not the good Wheat, only prepares and fits it to be made pure Bread: Let me ( saith he ) be broken by them, so I may be made pure Manchet for Heaven.

Parents ought to afford these three things to their children; Correction, Admonition, and Instruction, both in human Arts, and God's Word: all which preserves them from idleness and folly, gives them Wisdom, and learns them subjection and obedience to their Superiors.

Other Graces are but parts of a Christians armor: as the shield of Faith, the sword of the Spirit, &c. But Patience is the Panoply or whole Armor of the man of God: The enemy foils us without it: but we foil him by it.

Grace slowing from the blessed Spirit of God, makes the Soul like a Fountain whose water is pure, wholesome and clear: For Grace beautifies, cleanseth, and so saveth the whole man.

He wrote divers Epistles: To St. John: To the Ephesians: To the Magnesians: To the Trallians: To the Romans: To the Philadelphians: To Polycarp, &c. Concerning which the learned Scultetus saith: Inter dubia & incerta numero Epistolas Ignatii, & Polycarpi. Nondum enim inter Orthodoxos convenit sintne Epistolae istae celeberrimorum Martyrum Ignatii & Polycarpi, an aliorum: For which he gives his reasons.

[illustration]
POLYCARPVS

The Life of Polycarp, who died Anno Chr. 170

POlycarpus was Disciple to S John, and Bishop of Smyrna: he going with S. John to a Bath at Ephosus, and espying Cerinthus the Heretic in it, said, Fugiamus ocyùs, &c. Let us depart speedily, for fear least the Bath wherein the Lord's adversary is, do fall upon us: as one of the Fathers made haste out of the house of a wicked man, which soon after fell to the ground.

The History of his Martyrdom is excellently set forth in an Epistle written by his own Church at Smyrna, to the Brethren of Pontus, out of which, so much as concerns this matter, I shall transcribe. The Congregation which is at Smyrna, to the Congregation which is at Philomilium, and to all the Congregations throughout Pontus; mercy to you, peace, and the love of God the Father, and of our Lord Jesus Christ be multiplied, Amen. We have written unto you (Brethren) of those men which have suffered Martyrdom; and particularly of blessed Polycarp, who by shedding his blood, hath (through God's mercy) put an end to this persecution, the manner whereof we shall now relate to you: This holy man hearing of the cruel persecution abroad, was therewith nothing terrified, but retained the inmovable tranquility of his mind, and continued still in the City, till at length he was persuaded through the importunity of his friends, to betake himself to a certain Farm-place, not far from the City: where he remained with a few, exercising himself night and day in prayer, making humble supplications, as his usual manner was, for the peace, and tranquility of all the Churches in the world. Having been in prayer, three days before his apprehension, and now fallen asleep, he saw in a Vision by night the pillow under his head set on fire, and suddenly consumed to ashes, which when he awaked, he interpreted to them that were present, to fore-signify that his life was near an end, and that his body should be Burned for the testimony of Christ.

When the Searchers were now at hand, and all the people cried out, Quaeratur Polycarpus: Let us search out Polycarp; at the earnest entreaty of his friends, he removed to another Village, unto which the Searchers coming, caught two boys, and scourged them till one of them confessed and led them to Polycarps lodging: Yet might he easily have escaped; but he would not, saying, the will of the Lord be fulfilled: and so coming to them, he communed with them very cheerfully, so that it was wonderful to see; those which a little before knew not the man, now beholding and viewing his comey age, and his grave and constant countenance, lamented that they had so employed themselves for the apprehension of so worthy a person: But he on the contrary commanded that the table should be presently spread for them, entreating them to eat, and dine well, requesting but one hours space to make his prayers unto God in, which they assenting to, he arose, and went to prayer, and being replenished with the grace of God, he so poured out his soul, that all that heard him praying, were astonished at it, yea many of his enemies were sorry that so holy, honest, and aged a man should be put to death.

The hour being now come wherein he was to set forwards, they set him upon an Ass, and brought him to the City of Smyrna upon a solemn Feast day, and there met him Herod the Justice of Peace, and his Father Nicetes, who receiving him into their Chariot, said unto him, What harm is it to say, Lord Caesar, to sacrifice, and so to be saved? At first he answered nothing, but when again they urged him, he said, I will not do according to your counsel: They perceiving that he would not be persuaded, gave him very rough language, and at last tumbled him out of their Chariot, whereby he brake his shins: But he, as though he had received no injury, nor hurt at all, went bolt upright, cheerfully and apace towards the Theater: And being come thither, a voice came down from Heaven (though by reason of the great tumult few heard it) Be of good cheer, O Polycarp, and play the man: The speaker no man saw, but the voice was heard by many of us. The multitude was in a rage, and the Proconsul demanded of him whether he were that Polycarp? yet withal beckoning to him to deny it, said, Have respect unto thine age: tender thyself: swear by the Fortune of Caesar: Repent of what is past, and say, Remove the wicked. But Polycarp looking about upon the multitude with a steadfast countenance, and casting up his eyes towards Heaven, said, Remove O Lord these wicked. Yet the Proconsul urged him again, saying, Swear, and I will let thee go: Blaspheme, and defy Christ, and thou shalt be safe: To whom Polycarp answered, Octoginta sex annos illijam inservivi &c. Fourscore, and six years have I served Christ, neither hath he ever offended me in anything, and how then can I revile my King that hath thus kept me? The Proconsul still urged, and said, Swear by the Fortune of Caesar; Polycarp replied, If thou requirest of me this vain glory, that I should protest the Fortune of Caesar, pretending that thou knowest not what I am? Know then that I am a Christian: And if thou desirest to know the Doctrine of Christianity, appoint a day, and thou shalt hear it. Perswade the people unto this, said the Proconsul. Truly said Polycarp, I thought it my part to make this tender unto you, Because we are commanded of God to give unto Governors and Powers whom he hath ordained, the honor, and obedience which is due unto them, and not hurtful unto us: but as for these people, I deem them not competent judges, and therefore will not purge myself before them: Then said the Proconsul, I have wild Beasts to devour thee, unless thou repent. Polycarp answered, Bring them forth: for we have determined with ourselves not to repent, nor to turn from the better to the worse: Its more convenient for you to turn from evil to that which is good, and just. I will, said the Proconsul, tame thee with fire, if thou set naught by the wild Beasts, and wilt not repent: To which Polycarp answered, you threaten me with sire which shall last but an hour, and is quickly quenched; but thou art ignorant of the everlasting fire at the Day of Judgment, and of those endless torments which are reserved for the wicked. But why make you all these delays? appoint me to what death you please. Whilest he spake these things, he was replenished with joy, and boldness, and his countenance appeared so full of grace, and gravity, that it was evident, that he was nothing troubled with the cruel threats of the Proconsul: but on the contrary the Proconsul himself began to be amazed, and sent for the Cryer, commanding him in the midst of the Theater to cry three times: Polycarp hath confessed himself to be a Christian. Hereupon the multitude both of Jews, and Gentiles, inhabiting Smyrna cried out in a great rage, Iste Asiae Doctor, &c. This is that Doctor of Asia, the Father of the Christians, the Overthrower of our gods, who hath taught many that our gods are not to be adored: and thereupon they cried to the Proconsul, that a Lyon might be let loose to devour him: But he told them that he might not do it, for that the game of Beasts was now finished: Then they cried with one voice that Polycarp should be burned alive: To which when the Proconsul had assented, the multitude forthwith carried logs, and wood out of their Shops and Booths; especially the Jews, after their wonted manner, were very forward herein. The pile being prepared, Polycarp put off his apparel, the faithful assisting, and contending amongst themselves who should touch his body at his farewell: Being thus made ready, when they would have nailed him to the stake, he said; Nay suffer me even as I am: for he that, hath given me strength to come to this fire, will also give me patience to persevere therein without your fastening of my body with nails; Then they bound his hands behind him, which done, he prayed thus. O Father of thy Well. Beloved and blessed Son Jesus Christ, through whom we have known thee, O God of Angels, Powers, and of every living creature, and of just men which live in thy presence: I thank thee that thou hast graciously vouchsafed this day, and this hour to allot me a portions amongst the number of Martyrs, to drink of the Cup of Christ, unto the Resurrection of everlasting life, both of Body and Soul, through the operation of the Holy Spirit, amongst whom I shall this day be received into thy sight for an acceptable Sacrifice; And as thou hast prepared, and revealed this before hand, so thou hast now accomplished and fulfilled the same, O thou most true God, which canst not lie; wherefore for all these things I praise thee, I bless thee, I glorify thee, through the everlasting Bishop and Shepherd of our Souls Christ Jesus: to whom with thee, and the Holy Ghost be all Honor, and Glory, world without end: Amen. Having ended his Prayer, the tormentors kindled the fire. The flame vehemently flashed about; which was terrible to the beholders: But the flame framing itself after the manner of a vault, or sail of a Ship, with the blustering blasts of wind, touched not the holy Martyrs Body, which sent forth a fragrant, and sweet smell like unto Frankincense, or such like precious Perfume: But the cruel Persecutors perceiving that the fire touched not his body, called for a tormentor, charging him to thrust him into the side with a spear; which being done, there issued our such abundance of blood as quenched the fire, to the great astonishment of the beholders. Then did the Jews stir up Nicetes the Father of Herod, and his Brother Dalces to move the Proconsul, that his body might not be delivered to the Christians; least (say they) leaving Christ, they fall to worship him: This they said through their ignorance, not knowing that we can never forsake Christ, which died for our Salvation, to worship any other. For we worship Christ as the Son of God: the Martyrs we love as the Disciples, and followers of the Lord, and that worthily, for the invincible love which they bear to their King and Master, &c. Hereupon the Proconsul caused his body (to satisfy the Jews ) to be laid upon a pile of wood, and burned.

Irenaeus being young, was acquainted with him, and writeth of him, that Anicetus being Bishop of Rome, Polycarp went thither, and questioned with him about the celebration of Easter. He saith also, that there is extant an Epistle of Polycarps unto the Philippians, very profitable for such as are careful for their Salvation: where they may know the true character of Faith, and the right rule of Doctrine.

It is said of him, that he was testis fidelis, constansque veritatis: A faithful and constant witness to the Truth: Nay, by his Wisdom, Zeal, and Piety, he recalled many from Heresies, and Errors

He so detested Heretics, that when Marcion (of his former acquaintance) met him at Rome, and wondering that he took no notice of him, said, Dost thou not know me Polycarp? Yea, said he, I know thee well, thou art the eldest son to the Devil.

His manner was to stop his ears if at any time he heard the wicked speeches of Heretics, and to shun those very places where such speeches had been uttered. He suffered Martyrdom in the seventh year of Verus, Anno Christi, 170. of his Age 86.

In the midst of the flames he made this excellent Prayer. O God the Father of thy Beloved Son Jesus Christ, through whom we have received the knowledge of thee: O God the Creator of all things, upon thee I call, thee I confess to be the true God: Thee I glorify. O Lord receive me, and make me a companion of the resurrection of thy Saints, through the merits of our great High Priest, thy Beloved Son Jesus Christ; to whom with the Father and God the Holy Ghost be honor, and glory for ever, Amen. He was a Bishop about 63 years. Herom writing of him, saith, that he was in great esteem through all Asia, for that he was Scholar to the Apostles, and to them that did see and were conversant with Christ himself; and therefore his authority was of great credit, not only with his own Church, but with all other Churches about him.

There is extant an Epistle of his to the Philippians, but Scultetus judgeth it spurious.

The Life of Dionysius Areopagita, who died Anno Christi 96.

DIonysius Areopagita was born at Athens of eminent Parents, he was very studious: He travelled into Egypt to get skill in Astronomy: At the age of 25 years at Heliopolis, whilst he lived with Apollophanes the Philosopher, he saw that general Eclipse of the Sun at our Savior's passion, and as one amazed, said, Aut Deus naturae patitur, aut mundi machina dissolvetur: Either the God of Nature now suffers, or the frame of the World shall be dissolved: And to another, Ignotus in carne patitur Deus, &c. God, unknown in the flesh, doth suffer, for whose sake the Universe is covered with this thick darkness.

Saint Paul coming to Athens, Act. 17. and espying an Altar there with this inscription, Ignoto Deo, took occasion from thence to Preach of the true God, of the Resurrection, and Judgment to come: whereupon by the great Philosophers of that City, he was accounted a wicked, and sacrilegious person, for which he was carried by them to Mars his hill, where the Court of the Areopagites sat which was the chiefest Judicatory in that City: But before those Judges he preached with such Divine eloquence, and forcible arguments, that through God's mercy he converted this Dionysius, the chief President of the Judges, with Damaris his wife, who used Paul very courteously, and were instructed by him in the knowledge of our Lord Jesus Christ. At which the whole City was much amazed: for all men accounted Dionysius a very wise and judicious man; But now he was not ashamed of a Master to become a Scholar: so that within 3 years space, he became an admirable instrument to propagate the Gospel of our Savior Jesus Christ. Then was he by Paul ordained Pastor of the Church at Athens, where for a good while he preached the Word of God with great wisdom, zeal and diligence; and as a wife Harvest-man brought in many Sheaves of Corn into God's Barn. Afterwards he went to Ephesus to visit S. John, and S. Paul: by whose persuasion (leaving one Publius to look to his flock at Athens ) he went to Rome, at which time Clemens governed that Church. And having conversed a while with Clemens, he entreated him to go into France to preach the Gospel there, and to give knowledge of Salvation to that Nation: This he willingly undertook; and judging Paris to be the fittest place to reside in, he so labored amongst them, that in a short space, through God's blessing, he brought many Sheep into the fold of Christ, and that not only of the meaner sort, but many Rich, Noble, and Great Persons, who overthrowing the Temples of their false gods, erected new places for the service of the true God. But this progress of the Gospel being envied by Satan, the enemy of Christ's Church: he stirred up the Idolatrous Priests, who suborned many to dispatch Dionysius: but there was such a gracious luster, and radiancy in his countenance, that when they beheld him, some of their hearts failed them: others were so affrighted, that they fled away.

Shortly after, Sisinius the Praefect gave command that Dionysius, with his fellows, should be apprehended; and when he was brought before him, he sharply reproved him, for that he had preached against the Worship of their gods, who, by reason of his Sermons, had lost their former honor and esteem: He therefore required him to confess his error, and to stop up that breach which he had made, leaving off those novelties, and unheard of Doctrines, that by his recantation the people might see how vainly they had been seduced, and so return to their ancient Rites and Customs again. To this Dionysius with great zeal, wisdom, and eloquence, answered: That they were no gods whom they worshipped, but Idols, and the works of men's hands, and that it was through mere Ignorance, Folly, and Idolatry that they adored them: Adding, that there was but one true God, according as he had preached: At which words Sisinius was exceedingly incensed, commanding him to be laid upon an hurdle, and a gentle fire to be made under him to roast him. Some others relate, that he was thrown to hungry wild Beasts, which yet would not tear him: Then that he was put into an hot Oven, which would not burn him. Whereupon he was the second time brought before Sisinius, who caused him publicly to be beaten with many, and cruel blows by his Officers: and when this prevailed not, he standing up, said: Seeing thou hast contemned our gods, derided the Emperors Edicts, and by Magic hast wrought many Miracles to delude the people, whereby thou hast seduced them from the obedience of the Emperor I will therefore that thou shalt be forthwith beheaded. Dionysius nothing terrified herewith, told him that he worshipped such gods as would perish like dung upon the Earth; but as for myself (said he) Come life, come death, I will worship none but the God of Heaven and Earth. This so enraged the Praefect, that he commanded him presently to be executed▪ whereupon he was hailed out of the City to the top of an high Mountain, and delivered to the Officers to be tormented, which was accomplished with all the cruelty that could be: Then lifting up his eyes and hands to heaven he said, O Lord God Almighty, thou only begotten Son, and Holy Spirit: O sacred Trinty, which art without beginning, and in whom is no division: Receive the soul of thy servant in peace, who is put to death for th • Cause and Gospel: Which Prayer being ended, he was beheaded with a sword which was made dull on purpose that his pain might be the greater.

He suffered Martyrdom in the reign of Hadrianus, Anno Christi 96. and of his own Age 110.

He used to say, that he desired these two things of God, first that be might know the truth himself: Secondly, that he might preach it as he ought unto others.

He wrote sundry Epistles, (as some affirm) and some other works: all which Scultetus for very good reasons rendered by him, judgeth to be spurious.

[illustration]
JVSTIN MARTYR

The Life of Justin Martyr, who died Anno Christi 139.

IVstin Martyr was born at Neapolis in the Country of Palestine: His father was Priscus Bachius, by whom in his youth he was set to school, where he profited so much, that in time he became a famous Philosopher: For being exceedingly inflamed with a desire of knowledge, he would not be satisfied in his mind, till he had gotten Instructors singularly seen in all kinds of Philosophy. First he applied himself to be a Scholar to a certain Stoic: but finding that by his help he nothing profited in Divine knowledge, after a time he left him, and went to one of the Sect of the Peripatetics: with whom after he had been a while, he demanded of him a stipend for his teaching: whereupon Justin accounting him no Philosopher, left him, and departed. And being not yet satisfied in mind, but desirous to hear of further learning, he adjoined himself to one that professed the Pythagorean Sect, a man of great • ame, and one that highly esteemed of himself: whom after he had followed a time, his Master asked him, whether he had any skill in Music, Astronomy, and Geometry, without the knowledge whereof he said, he could not be apt to receive the knowledge of virtue and felicity: for that his mind must be drawn from the knowledge of sensible matters, to the contemplation of things intelligible. He spake much in commendation of these Sciences, how profitable and necessary they were: and because Justin declared himself to have no skill therein, he turned him away; which much grieved Justin, who considering with himself, what time was requisite for the learning of these Sciences, and purposing to defer it no longer, betook himself to the Sect of the Platonists for the great fame that ran of them: Wherefore choosing to himself a singularly learned man of that Sect, that was lately come into those parts, he remained with him, profiting not a little in contemplation of supernatural things, and invisible forms: Insomuch as he hoped ere long through the sharpness of his wit to attain to the comprehension and contemplation of God, which is the end of Plato 's Philosophy. And thus he employed his Youth: But afterwards being grown to riper years, he was converted to the knowledge and profession of Christianity by this means: Beholding the Constancy, Courage, and Patience of the Christians in their torments, and sufferings, he was wonderfully moved therewith, which made him thus to reason; that it was impossible for that kind of people to be subject to any vice, or carnality, which would certainly disable them to sustain such sharp adversity, and much more the bitterness of death.

Hereupon (naturally affecting Knowledge) he began to love and embrace the Christian Religion. This himself testifies in the end of his first Apology; telling us moreover, that being afflicted in mind about finding out the truth, he resolved for more privacy to retire himself unto a Grange near the Sea-side, where he might be free from the concourse of people, whither as he went, there met him a grave ancient Father, of a comely visage, and gentle behavior, who began to reason with him; and after long disputation, told him plainly that there was no knowledge of the truth amongst the Philosophers, who neither knew God, nor were directed by the Holy Ghost: He also further reasoned with him of the immortality of the soul, of the reward of the godly, and of the punishment of the wicked: So that Justin being convinced by his arguments, voluntarily assented to him, and demanded of him by what means he might attain to the knowledge of the true God? The old man counseled him to read, and search the Word of God; and to adjoin Prayer thereto. But what man (quoth Justin ) shall I use for my instructor therein? And who shall be able to help me, if these Philosophers (as you say) lack the Truth, and are void of the same? To which the old Father answered: There have been (saith he) before these Philosophers others more ancient then they, who were just men, and beloved of God: and who spake by the Spirit of God: fore-seeing, and fore-Prophesying of those things which we now see are come to pass, and therefore they are called Prophets. These only have known the Truth, and revealed it to men, neither fearing, nor respecting the persons of any. They were seduced with no opinions of man's invention, but only spake, and taught those things which themselves both heard, and saw, being inspired with the Holy Spirit of God, whose Writings, and Books are extant, out of which the Reader may receive great profit, and knowledge of many things: As of the first Creation of the World, and of the end of the same, with all other things that are necessary for us to know. Neither in their teachings do they use any demonstrations: the things taught being of themselves more certain then that they need any such demonstration: the accomplishment of their Prophesies which we see fulfilled, constraining us of necessity to believe the words, and Doctrine which they have taught: Their Doctrine also hath been confirmed by Wonders and Miracles, which induce us to give credit to it. They preached of God the Creator, and Maker of all things: They prophesied also before of Christ the Son of God sent to be the Redeemer of the World, which the false Prophets, seduced by false and wicked Spirits did not, but only took upon them to work certain prodigious wonders, for men to gaze at, that thereby they might gain belief to their false and unclean opinions: But remember before all things to make thy Prayers to Almighty God, that he will open a gate of light to thee: for otherwise the knowledge of these things cannot be attained to by every man, but they are revealed only to such to whom God and his Christ give understanding.

The old Father having declared these, and many other things to Justine, departed from him, exhorting him carefully to follow those things which he had spoken: after which he saw him no more. But Justine was presently wonderfully inflamed in his mind to know and study the Prophets, in comparison of which all other Philosophy now seemed vain, and unprofitable to him, and so in time he became a Christian, and was baptized.

After this • e became an earnest defender of the Truth, travelling up and down, and disputing against all those which were enemies, and opposers of it, fearing neither peril of life, nor danger of death, so that he might maintain the Doctrine of Christ against the malicious blasphemers of the same, and also increase the number of Christian Believers, as may appear by his vehement disputations against the Heathen Philosophers, and by the long disputation of his at Ephesus against Tripho, and also by his confutations of Heretics: Yea and by his Apologies which with great zeal and courage he exhibited to the Emperor and Magistrates against the Persecutors of the Christians, and in their just defense all which do sufficiently testify the same.

The first Apology which he wrote, was to the Senate of Rome, in which he wrote with great liberty, telling them, that of necessity he was compelled thus to utter his mind unto them: For that in persecuting the Christians they neglected their duty, and highly offended God, of which they had need to be admonished: This Apology he also sent to Antoninus Pius the Emperor: Writing also to Vrbicius, Lieutenant of the City, he told him, that he put men to torments, and death, for no offense committed, but only for the confession of the name of Christ; which proceedings (saith he) neither becometh the Emperor nor his Son, nor the Senate. In the same Apology he also defended, and purged the Christians from those crimes which were falsely charged upon them by the Ethnics.

In his second Apology writing to Antoninus the Emperor, and his successors, with like gravity, and freedom of speech, he declareth unto them how they had the name and repute of virtuous Philosophers, maintainers of Justice, lovers of Learning, &c. But whether they were so indeed, their Acts declared. As for himself he professeth that neither for flattery, nor for favor he wrote unto them: but that he was constrained to sue unto them for righteousness in their judgments, and sentences: For (saith he) it becomes Princes to follow uprightness, and piety in their judgments, not tyranny, and violence: He also in plain words chargeth as well the Emperor as the Senate with manifest wrong; for that they did not grant to the Christians that which was not denied to all other Malefactors, but judged them to death, not convicted; but out of an hatred to their name. Other men (saith he) which are appeached in judgment, are not condemned till they are first convicted: But for us, you take the name for a sufficient crime; whereas indeed you ought to see justice done rather upon our accusers. So that if a Christian that is accused, deny his name, him you release, being not able to charge him with any other offense: But if he stand to his name, you condemn him: Whereas it were your duty rather to examine their manner of life, and so according to their demerits to see justice done upon them. And in another place: You examine not the Causes, but hurried on with rash affections, as with the spur of fury, you slay and murder the innocent without any respect of justice: And if any will say, some of them have been taken in evil doings: I answer, that you use not to inquire after those things, but condemn them before due examination of their offenses, for the cause above mentioned: Hereby it appears that you degenerate from the goodness of your predecessors, whose examples you follow not: For your Father Adrian, of famous memory, caused to be proclaimed, that Christians accused before the Judge should not be condemned, unless they were found guilty of some notorious crime, &c.

In the same Apology he also proves, by firm and strong arguments, that Christians ought not at the sole will and command of the Emperor and Senate to offer Sacrifice to Idols, for which if they be condemned, they suffer open wrong: He affirms moreover, that the only true Religion, is the Religion of Christians, whose Doctrine and Conversation hath no fault. And although by these, and such like persuasions he could not prevail with the Emperor to love their Religion, and to become a Christian; yet thus much he obtained, that the Emperor wrote to his Officers in Asia in the behalf of the Christians, requiring and commanding them, that those Christians only that were found guilty of other crimes, should suffer, and that none for the bare name of a Christian should be punished, as hitherto they had been. By this it is apparent with what zeal, and • aith Justine strove against the persecutors of his time, who (as he used to say) could kill, but could not hurt.

At last he went to Rome, where he had many open disputations, and public conferences with some Philosophers, especially with one Crescens, who was of the Sect of the C • nikes, from whom he always bore away the Bell, which tended to the shortening of his life, as himself foresaw, and foretold in these words.

I look for no other end then this, that I be betrayed by some one of them called Philosophers: or knocked on the head with a club by Crescens, no Philosopher indeed, but a proud boaster. For it is not meet to call him a Philosopher, which ignorantly reporteth that the Christians are impious, and irreligious, to the end that he may flatter, and please such as are over-shadowed with the mist of error, and ignorance. For if he impugn the Doctrine of the Christians, having never read, nor known the same, then is he full of malice, and far worse then Idiots, that sometimes fear to reason of unknown matters, least they speak falsely: Or if he hath read them, yet he understands not the Mystery, and Majestical meaning thereof: Or if in anything he understands them, yet is he afraid to confess the Truth, least he should be taken for one of them, and then he is far more wicked, and malicious, yea the bondslave of vain glory, and brutish fear. I desire that you may understand the Truth, I have proposed certain Questions and Interrogatories to him, whereby I have found that he knows nothing: So that if you knew what I propounded, and what answer he made thereto, you would certainly give sentence that he is altogether ignorant in our Doctrine, &c.

And according to this his prediction, he was slain by the procurement of Crescens: being beheaded, An. Christi 139. Suffering Martyrdom with much cheerfulness under Verus the Emperor: or as Epiphanius saith, under Adrian.

Tatianus, a learned man, writeth thus of it; Crescens (saith he) being in Rome, passed all men in that filthy and unnatural sin of Sodomy, defiling himself with mankind; inferior also he was to no man in covetousness. He taught, that death was not to be feared, yet himself was so extremely fearful of it, that he procured Justins death, as it were for a great evil: Because that he Preaching the Truth, reprehended the Philosophers as gluttonous and deceitful persons.

He confuted Marcion the Heretic; and the Valentinians: He complained to the Emperor Antoninus Pius of the cruelty of the Proconsul in Asia against the Christians, who forbad them to read any Books that spake of Christ.

His usual saying was, That which the Soul is in the Body, that are Christians in the World: for as the Soul is in, but not of the Body: so Christians are in, but no part of the World.

Also, It is best of all not to sin: and next to that to amend upon the punishment.

Again, That it is the greatest slavery in the World to be subject to ones own passions.

He was one that did not only suffer in his Savior's Cause: but took great pains in defending it against all oppositions in his times. He gat much repute for his constant zeal against Idolatry, and Superstition, and persuading the Gentiles to leave it, as a vain and unprofitable service: declaring unto them the excellency and benefit of the true Worship of God: So that he was a blessed Instrument to bring many out of that miserable condition, cheerfully to embrace the Faith of Christ crucified.

His works are these: A Dialogue with Triphon the Jew: An Apology to the Senate of Rome: Another to Antoninus Pius: An Oration to the Gentiles, with some Epistles: One Ad Zenam, & Serenum: Altera ad Diognetum▪ Paraenetica Oratio ad Graecos.

[illustration]
IRENAEVS

The Life of Irenaeus, who died An. Chrsti. 182.

IRenaeus was born in Asia, of Greek Parents, as both his name and writings do declare. In his younger years he was scholar to, and a constant hearer of Polycarp, Bishop of Smyrna. In his riper years he went into France, and was Ordained Minister by Photinus Bishop of Lions, and some other Presbyters. At this time the Church of Christ was in great trouble, both by reason of the Persecution raised by foreign Enemies, but especially by reason of Errors, and Sects which then sprung up in that time, against which he diligently labored, and wrote much. His Nature did well agree with his Name for he was a great lover of Peace, and endeavored to the uttermost to procure Unity when Controversies arose in the Church: And therefore when the great controversy about keeping Easter day was renewed, and Victor the Bishop of Rome would have excommunicated the Eastern Churches as Schismatics for disagreeing with him therein: Irenaeus with other Brethren of the French Church, being sorry to see contentions amongst Brethren for such a trifle, met together in a Council, and by common consent wrote Letters unto Victor, subscribed with their names, entreating him to alter his purpose, and not to proceed to Excommunicate his Brethren for that matter; and although themselves agreed with him in observing the same time, yet by many strong arguments and reasons, they exhorted him not to deal so rigorously with those who followed the custom of their Country in observing another day. He wrote also diverse other Letters abroad concerning the same contention, declaring the Excommunication of Victor to be of none effect.

After the Martyrdom of Photinus, he was made Bishop of Lions where he continued about the space of 23 years: By his frequent, faithful, and powerful Preaching, and by his holiness of life, he brought most of that City from Gentilism to the knowledge and service of the true God. But the common Enemy of mankind envying the progress of the Gospel, and the salvation of so many Souls, beside the public Persecution, stirred up a spirit of Error, and falsehood in some Heretics: as Montanus, Theodosius, Alcibiades, and Maximilla, whereby he greatly disturbed the Peace of the Church. Hereupon Irenaeus, and his fellow-Laborers, to show their care of the Brethren, sent abroad large Epistles of things done amongst them: They sent also the Tenets of Montanus into Asia with their judgments upon them. They wrote likewise Letters to Eleutherius, then Bishop of Rome, desiring him heartily to endeavor to keep the Church in unity; and when they could find no fitter a person for so weighty a business, they made choice of Irenaeus for his holiness gravity, and sincerity, whom they knew to be willing to undergo all travel, danger, and labor for Christ's cause, and the Churches good: Him therefore they sent to Rome, writing by him in this manner.

Father Eleutherius▪ we with you health in all things, and always in God: We have requested Irenaeus our Brother, and fellow Laborer, to deliver these Letters, whom we pray you to accept of as a zealous follower of the will of Christ, &c.

This Irenaeus wrote five Books against the Heresies of his times, which are yet extant; in the first of which dilating upon the infinite profundity of matter invented by Valentinus, mixed with many Errors, he discloseth openly the malice of the Heretic, being clo • ked, and concealed, as it were a Serpent hid in his den: For revealing their profane ceremonies, and detestable mysteries, he writeth thus: Some (saith he) prepare their Wedding Chamber, and accomplish the service to be said over them that are to be consecrated with charmed words: And having thus done, they call it a Spiritual Marriage, conformable to the celestial copulation. Some bring them to the water, and in Baptising say thus: In the Name of the unknown Father of all things, In the Truth, Mother of all things, and in him which descended upon Jesus. Some others pronounce Hebrew words, to the end that young Converts might be the more amazed. And in his third Book, he wrote that Valentinus came to Rome, in the time of Hyginus, ninth Bishop in succession after the Apostles: And also Cerdon another Heretic, who sometimes protested the true Faith, and privily taught the contrary: Afterward he confessed his error, and yet again being reprehended for the corrupt Doctrine which he had taught, he refrained the company of the Brethren: He taught that God preached in the Law, and Prophets, was not the Father of our Lord Jesus Christ. That Christ was known, but the Father of Christ was unknown, &c. After him succeeded Marcion of Pontus, a shameless blasphemer, which increased this Doctrine.

He tells us also in his second Book that the working of Miracles was frequent in his time. Some of the Brethren (saith he) and sometimes the whole Church of some certain place, by reason of some urgent cause, by Fasting, and Prayer, have brought to pass that the spirits of the dead have returned into their bodies; and so by the earnest Prayers of the Saints, they have been restored again to life, and have lived with us many years. Some by the like means have expelled Devils, so that they which were delivered from evil spirits, have embraced the Faith, and were received into the Church▪ Others have the Spirit of Prophesy to fore-know things to come: they see Divine Dreams, and Prophetical Visions: Others cure the sick, and diseased, and by laying on of their hands restore them to health. For the gracious gifts of the Holy Ghost are innumerable, which the Church dispersed through the whole World, having received, dispenseth daily in the Name of Jesus Christ, crucified under Pontus Pilate, to the benefit of the Gentiles, &c.

Whilst he was Bishop of Lions, the state of the Church was very unquiet, troublesome and full of danger, because the Roman Emperor had not called in the Edicts of the fourth Persecution: But in this dangerous time, Irendus was valiant, labored exceedingly by Prayer, Preaching, Disputing, Instructing, and Reproving with patience and wisdom: Seeking the lost; strengthening the weak; recalling the wandering; binding up the broken-hearted, and confirming those that were strong: Whereupon Tertullian saith, Tanta vitae integritate, & Doctrine sinceritate gregi is praesidet, &c. He governed the flock of Christ with such integrity of life, and sincerity of Doctrine, that he was loved exceedingly by his own, and feared by others: But in the latter end of Marcus Antoninus Verus, God sent Peace to his Church, so that the Christians lived securely: held Councils, and did Preach freely: as also in the reign of Commodus, who succeeded him: But in the reign of Severus the next Emperor, he being a bloody and cruel man, was raised the fifth Persecution against the Church, to the Martyrdom of many thousands: but especially it raged at Lions, in so much as the blood of the slaughtered Christians ran down the streets; and at last this blessed Saint, with many other of his flock were carried between two hills, where was a Cross on the one hand, and an Idol of the other, where they were put to their choice, to go either to the Cross to suffer, or to the Idol to live; but they chose the Cross, where they all constantly suffered Martyrdom, about the year 182. Irenaeus being about the age of 60 years; or as some say 90.

He used to compare the Heretics and Schismatics of his time to Aesop's Dog, that lost the substance of Religion, whilst they gaped too earnestly after the shadow.

Considering the vanity of all earthly things, he said, What profit is there in that honor which is so short-lived, as that perchance it was not yesterday, neither will be tomorrow? And such men as labor so much for it, are but like froth, which though it be uppermost, yet is unprofitablest.

Erasmus thinks that he wrote in Latin: but Jerome reckons him amongst the Greek Fathers: and even till this day some of his Works are extant in Greek, which shows him to be a Grecian.

Varia scripsit, sed soli qain{que} libri adversus Heresies eodie supersunt.

[illustration]
TERTVLLIAN

The Life of Tertullian who died An. Christ. 202.

TErtullian was born in Carthage, his Father was a Centurion of the Proconsular Order. He was carefully educated in all manner of learning, wherein he profited so much, that Lactantius saith of him, he was in omni genere doctrine peritus, skilled in all kind of Learning: Jerome saith that his Works contained cunctam seculi Doctrinam, all sorts of Learning Vincentius Lyrinensis saith, Inter Latinos omnes hic facile princeps judicandus, that amongst the Latin Fathers he was of chiefest account. His Works which he hath left to us, show that he was excellently versed in Physicks, Mathematics, and History. He was eminent for his study of, and knowledge in the Civil Law. Afterward falling to the study of Divinity, he attained to such excellent skill therein, that at Rome he was made a Presbyter, where he remained to the middle of his age. He flourished under the Emperor Severus, Anno Christi 183. And burning in holy zeal, he became a great opposite to the Heretics of those times, Marcion, Valentinian Praxea, Hermogenes, &c. He was very expert both in Greek and Latin, and had great acuteness in disputing, and writing eloquently, as his Books do sufficiently declare: So that Vincentius Lyrinensis saith, that the force of his arguments was such, that whom he could not persuade, them he compelled to consent to him. God raised him in the time of great Persecution to be as a pillar or stay to his poor afflicted Church: For when the Christians were vexed with wrongs, and falsely accused by the Gentiles, Tertullian taking their cause in hand, defended them against their Persecutors, and their slanderous accusations, showing that they never intended a •• stirs, or rebellions either against the Empire, or Emperors of Rome, for so much as the manner of Christians was to pray for the prosperous estate of their Governors. And whereas they were falsely accused to be enemies to mankind, how can that be (saith he) when as the proper office of Christians is to pray for all men, to love their Enemies, never requiting evil for evil, whereas all others do profess only to love their friends; and starcely them? and as touching the horrible slander of murthering Infants, how can that be true (saith he) in the Christians, whose custom is to abstain from all blood, and things strangled, so that it is not lawful for them when they feed at their Tables to meddle with the blood of any Beast? And as for filthy copulations, no sort of men are more free then they who have ever been the greatest observers of chastily, and if they could, have chosen to live in perpetual Virginity all their lives long; if they could not, their manner is to contract Matrimony for the avoiding all Whoredom, and Fornication. Neither can it be proved, that the Christians do Worship the Sun; which false surmise (saith he) ariseth only from this, Because they use to pray towards the East. Much less was there any of them so mad as to Worship an Asses Head, the occasion of which slander arose from the Jews worshipping the Jaw bone of an Ass, from the story of Sampson, which therefore was falsely and wrongfully charged upon the Christians. Likewise against all other lies and slanders raised by the Heathen against the Christians, he clearly purgeth them, and evidently proves that they were persecuted not for any deserts of theirs, but only out of an hatred to their name and Profession. He showeth also that by those grievous persecutions, the Religion or number of Christians was nothing impaired, but increased rather. The more (saith he) we are mown down by you, the more we rise up. The blood of the Christians proves the seed of the Church. For what man (saith he) beholding the painful torments, and the perfect patience of the Christians, will not search and inquire into the cause? and when he hath found it out, will not consent, and agree to both? and when he agreeth to it, who will not be willing, and desirous to suffer for it? So that this Profession can never be extirpated, seeing the more it is cut down, the more it increaseth. For every man seeing, and wondering at the sufferings of the Saints, is moved thereby the more to search into the cause, and in searching he finds it, and in finding, he follows it.

And as Tertullian thus bestirred himself in defending the innocence of the Christians, so he compiled many excellent and fruitful Works, whereof some are extant, others are not to be found. By these excellent Apologies of his he persuaded the Emperor Severus to savor the Christians, who prayed for his prosperity, and imputed the slaughter of his Subjects at Byzartium, as a just judgment upon them for the effusion of so much Christian blood.

Having written excellently against the Heretics of his time, in the end of his Book, he made a Catalogue of all the Heretics that then tore the Bowels of the Church: Yea he continued these labors when the Persecution was at the hottest, not hiding his head, though the times were so dangerous.

Once in great triumph, all the Emperor Severus his Soldiers, for the greater pomp, were to put on Crowns of Bayes; but one Christian Soldier there was amongst them, who wore it on his Arm; and being demanded the reason, he boldly answered, Non decet Christianum in hac vita Coronari, that a Christian ought not to wear his Crown in this life: Upon which occasion Tertullian wrote his Book De Corona Militis. Cyprian when he would read Tertullian, used to say, Da Magistrum, give me my Master. His manner was constantly to pray thrice a day, at the third, sixth, and ninth hours. Writing De quatuor novissimis, of Death, Judgment, Heaven, and Hell, he saith, Haec nos aliquando risimus, cum de vobis fuimus: fiunt, non nascuntur Christiani. I sometimes scoffed at these things when I was a Heathen; I now perceive that we are not born, but made Christians. He was converted by reading the Scriptures, and the labors of other learned and holy men. In reading the Scriptures, he found them full of Majesty, and truth: And saith he, Quicquid agitur, praenunciabatur: Whatsoever is done, was in them foretold; and after his conversion, he was taken up night & day in the reading of them, and did with great pains get much of them by heart, and that so exactly that he knew each period. He highly commended Severus, for that knowing many Noble men and women to be Christians, he did not only not punish them, but greatly praised them, and did publicly withstand such as were their enemies. Yet notwithstanding the great Learning, and famous Virtues of this worthy man, through envy (as it is conceived) at the Roman Clergy, he fell into the Error of Montanus: so that, though the glory of some of his writings was darkened by his Errors: yet his Learning shown in those very writings is admired by all Posterities, insomuch as Cyprian, that excellent Martyr, would let no day pass without reading some part of him. He died in Peace about the 63 year of his age, Anno Christi 202.

Some of his usual sayings were these,

If thou beest backward in thoughts of Repentance, be forwards in thoughts of Hell, the burning flames whereof only the tears of a penitent Eye can extinguish.

If the Devils without Christ's leave had no power over the Gadarenes Swine, much less have they power over God's own Sheep.

We should not try men's faith by their persons, but their persons by their faith.

Its in vain to come to the God of Peace, without peace; or to pray for the remission of our own sins, without for giving others. We must not come to make an atonement with God at his Altar, before we have made atonement with our Brother in our hearts.

His Works are contained in several Tomes, Quaedam enim in usum Ecclesiae; & pro Ecclesia, quaedam contra Ecclesiam scripta sunt: Primi generis sunt, De Patientia, lib. 1. De carne Christi, l. 1. De Resurrectione carnis, l. 1. De Praescriptionibus adversus Haereticos, l. 1. Adversus Judeos, l. 1. Adversus Marcionem, l. 5. Adversus Hermoginem, l. 1. Adversus Praxeam, l. 1. De Corona Militis, l. 1. Ad Martyrs, l. 1. De Virginibus velandis, l. 1. De Habitu Muliebri, l. 1. De Cultu Faeminarum, l. 1. Ad Uxorem, l. 2. Ad Scapulam, l. 1. De Pallio, l. 1. De Testimonio Animae, l. 1. De Anima, l. 1. De Spectaculis, l. 1. De Baptismo, l. 1. Contra Gnosticos, l. 1. De Idololatria, l. 1. De Judaicis Cibis Epistola. De Oratione. Apologeticus. Alterius Generis. De Fuga in Persecutione. De Exhortatione Castitatis. De Monogamia, De Pudicitia. De Jejunio.

The Life of Clemens Alexandrinus, who flourished, Anno Christi, 196.

SCultetus saith, that the Parentage, Country, Birth, Breeding, and manner of Conversion of Clemens are uncertain, some would have him to be born at Athens: But certain it is, that he was the Disciple of Pontenus, who moderated in the Catechistical School at Alexandria, and after his death Clemens succeeded in that Office, whence he was called Alexandrinus. He most flourished about the year of Christ▪ 196. He was endowed with all manner of Polite Learning & was ordained Presbyter in Alexandria, where, by his servant zeal and piety he much propagated the Christian faith, Phot • nus speaking of his writings, saith thus of them; Dictio est florida, quae{que} assurgit in Majestatem cum suavitate conjuncta, in quibus etiam est eruditio multa, & decens. That the language is flourishing, and ariseth into a certain majesty joined with sweetness, wherein is much Learning in a comely manner adorned and set forth. He was an excellent Historian, and a zealous Confuter of the Heresies of his times.

He wrote many Works, most of which are perished with time, to the great prejudice of the Church, and grief of the Learned: Only three remain, 〈 in non-Latin alphabet 〉 ad Gentes: Pedagogus: & Stromata. In the first, he exhorts the Gentiles and Heathens to embrace the Christian Faith. In the second he informs those which were newly converted how to carry themselves. In the third, he directs grown Christians in the Doctrines which were fit for them in that estate. He complains much of the decay of zeal, and of the want of the power of godliness amongst Professors in his time. He was Master to Origen, who also succeeded him in his place in Alexandria. He was excellently versed in the Holy Scriptures, and very careful to preserve the Doctrines which he had received from his Predecessors in purity; whereupon in his first Book entitled Stromatôn, he thus writeth: This present Tract of mine is not made for any Ostentation, but these Monuments are laid up as helps against weakness of memory in my old age, that it may be to me a plain Image and Portracture of that effectual and lively Doctrine which I was thought worthy to hear, &c. The time and manner of his death is uncertain.

He used to say, That such as adorn themselves with gold, and think themselves bettered thereby, are worse then gold, and not Lord's of it, as all that have it ought to be.

Out of the depth and bowels of the Earth hath God discovered and shown gold unto men, and they have made it the occasion of all mischief and wickedness.

Gold to many men is much dearer then their Faith and Honesty: and the love of it makes many so covetous, as if they were to live here forever.

Avarice is not the vice of gold, but of men which use it wickedly.

Scripsit non pauca: Ex quibus ad nos pervenerunt tria opuscula. 〈 in non-Latin alphabet 〉 ad Gentes, Paedagogus. Stromata.

[illustration]
ORIGEN

The Life of Origen, who died Anno Christi 220.

ORigen was born Anno Christi 189. His Father, Grand-Father, and Great Grand-Father were Christians.

He was by his Father Leonides trained up from his Infancy in the Christian Religion, and other good Literature, but especially in the knowledge of the sacred Scriptures, who demanded of him daily a certain task, and caused him to rehearse the same: and he (though a child) rested not in the bare words of the Scripture, but sought farther into the profound sense, and meaning of them, so that divers times he would gravel his Father in the questions which he propounded to him: For this his Father checked him to his face, admonishing him not to search beyond the capacity of his years, nor beyond that the plain letter gave to understand: Yet inwardly he rejoiced greatly, yielding unto God hearty thanks, who had made him the Father of such a son: Yea, he many times uncovered the Breast of his Son as he lay asleep, and kissed it, as the Temple wherein the Holy Ghost had taken up his residence: He was called Origen Adamantius: the first name was given him for his sublime and Divine speculations, who by sweet and mellifluous Allegories, carries his Readers affections from terrene to heavenly meditations and contemplations: The second name he had from the nature of the Adamant, whose luster and hardness giveth it renown: for such was this man's Noble and Generous mind, that he was not daunted, nor affrighted with any dangers, or afllictions whatsoever.

When he was but seventeen years old, his Father being carried to Prison, he had such a fervent mind to suffer Martyrdom with him, that he would have thrust himself into the Persecutors hands, had it not been for his Mother, who in the night time privily stole away his clothes, and his very shirt also: whereupon more for shame to be seen naked, then for fear to die, he was constrained to remain at home: Yet when he could do no more, he wrote a Letter to his Father in Prison, in which he exhorted him thus, Vide • ater, ne quid meâ causâ secus facias: See, O Father, that you do not change your resolution for my sake. After the death of his Father, and the confiscation of all his goods to the Emperor, he with his poor Mother and six Brethren were brought to such extreme poverty, that he was forced to sustain himself and them by teaching a Grammar School, till at length being weary of that Profession, he wholly betook himself to the study of the Scriptures and Divinity: He also studied the Languages, and profited very much in the knowledge of Hebrew, and other Tongues, comparing the Hebrew Text with the Septuagint, as also with other Translations of Aquila, Symachus, and Theo • osion: and thus casting himself upon the Divine Providence for his subsistence, it pleased God, that he was entertained by a religious and rich Matron, together with his Mother, and Brethren: This Gentlewoman had also in her house at the same time a certain man of Antioch, a notable Heretic, who so plausibly demeaned himself, that she entertained him as her dear friend and son: Origen being by this means necessitated to frequent his company, shown forth manifest proof of his cleaving to the right and true Faith: For when as a great multitude not only of Heretics, but of the Orthodox also frequented the Lectures of this 〈◊〉 (for so was his name) being counted a wise and profound man, yet Origen would never be persuaded to join with him in Prayer, detesting his Heretical Doctrines.

During this time he applied himself to the study of Rhetoric, and other human Learning, wherein he profited exceedingly: and so being well accomplished with Learning, and the Catechist -School at Alexandria being void at that time, everyone being forced away by the Thunderbolt of Persecution, he set upon Preaching there, being now about 18 years old.

Unto his Lectures many of the Gentiles resorted, and were by God's blessing upon his Ministry converted, as one Plutarch, who was afterwards crowned with Martyrdom, and Heracles his Brother, who afterward succeeded Demetrius in the Bishopric of Alexandria, and many others. In this employment he prospered exceedingly, and purchased to himself a famous name amongst all the faithful, in that he cheerfully embraced and encouraged all the Martyrs, not only of his acquaintance, but even such as were unknown unto him. He visited such as were in deep Dungeons and close Imprisonment, encouraged them when they were to receive their last sentence, and after their sentence pronounced yea he accompanied them to the place of Execution, putting himself often into great danger thereby: He boldly embraced, and kissed them at their farewell, so that once the Heathens in their furious rage had stoned him to death, if the Divine power of God had not marvelously delivered him. And the same Divine Power and Providence of God did at many other times protect and defend him, even so oft as cannot be told, being assaulted by the Adversaries for his prompt mind, and invincible courage in publishing the Doctrine of Christ.

Yea, so extremely was he hated by the Infidels, that Soldiers were oft fain to be hired to watch about his house by the multitudes of those that repaired to him to be instructed in the Christian Faith; and the Enemies rage was so vehemently bent against him for this cause, that he could not pass safely in the streets of Alexandria; he was also forced oft to change his lodging, thereby to prevent the pursuers. As he taught, so he lived; and as he lived, so he taught: and God's Grace working exceedingly with and by him, multitudes were converted to the Christian Faith by his Ministry: Hereupon Demetrius the Bishop devolved the whole charge and care of the School upon him alone, and he judging the reading of Humanity to be out of season, wholly applied himself to Divinity-Lectures: and afterwards (his necessities being urgent) upon the advice of his friends he sold all his Authors of Humanity, which he had diligently perused, and now lay by him, to one, upon condition that he should allow him two pence a day for his maintenance, wherewith he contented himself: And to cut off all occasions of youthly concupiscence, all the day long he spent in the forenamed exercises, and a great part of the night he spent in meditating upon the Holy Scriptures, taking his rest only for a few hours, and that not in his bed, but on the bare ground: He used also Fasting often, and expounding the saying of our Savior literally, would not wear two Coats, neither Shooes, but went barefoot, not taking care for the time to come with a greedy or covetous desire. He in • ired himself to cold and nakedness, and abstinence from Wine, even to the amazement of his familiar friends, and to the offense of many who would willingly have relieved his necessities: By these means he was in great danger (through weakness of limbs, and faintness of body) to have destroyed and cast away himself: Yet this his strict course of life won many, not of the common people only, but of the wise, learned and rich, to become zealous followers of his Doctrine, many of which in those times of Persecution suffered for the same, as you may see more at large in my General Martyrologie.

Having many Matrons and Virgins, who upon sundry occasions resorted to him, to prevent temptations to uncleanness, mistaking those words of our Savior Christ, There are some that make themselves Eunuchs for the Kingdom of Heaven sake: he gelded himself, the rather to prevent such slanderous reports as might be raised of him, to the scandal of the Gospel.

The Church of Achaia being at this time vexed with divers Heresies, Origen was singled out, and being furnished with Letters Testimonial from the Church, was sent to confute them. As he passed through Palestine, he was by the Bishops ordained a Presbyter, that thereby he might be armed with the more Authority against the Heretics: wherein he did not run before he was sent.

But his Life and Doctrine grew so renowned and eminent, as stirred up envy in the hearts of some against him, especially in Demetrius the Bishop, who had formerly loved and preferred him: So that now on the contrary, he did all he could to darken and obscure his fame: Hereupon he ripped up Origen's faults, and by his Writings published them to the World▪ upbraiding him especially with that rash and inconsiderate act of dismembering himself, for which he judged him unfit for the Ministerial Office: Thus in the height of Origen's fame these things were divulged, and his adversary was potent, and thereupon he was forced to give way to the storm, and to yield to the importunity of his enviers, and so left Alexandria, yet always retained his constancy and courage, Preaching the Gospel with all diligence and painfulness, striving to convert many to Christ, not troubling the Church with Schism, nor yet requiting his Adversary with ill language, but on the contrray, speaking well of his slanderers. The principal place wherein he taught was • aesarea of Palestine, where he instructed many in the Faith, and saw the fruits of his labors in the Conversion of many to God, which afterwards proved famous in the Church of Christ. Mammaea also the Mother of Alexander Severus the Emperor hearing of his fame, sent for him to Antioch. and after she had been instructed by him in the Christian Faith, dismissed him honourably.

After this he wrote a learned Epistle to Philip the Emperor, who was deemed the first Christian King of the Romans. He reclaimed Ambrose from the heresy of the Marcionites. He never affected wealth, but contented himself in a low condition, whereas having so many and great friends, he might have abounded in wealth if he had pleased.

Afterwards he returned to Alexandria again, and labored hard in the affairs of the Church, so that he continued above the space of 52 years, in Teaching, Writing, Confuting, Exhorting, and Expounding the Scriptures, even to the time of Decius and Gallus

Divers and great persecutions he sustained, and sometimes was so eagerly pursued, that scarce any shifting of Place or Country could preserve him. In the Reign of Decius for the Doctrine of Christ he under-went bands and torments in his body, rackings with bars of Irons, Dungeons, besides terrible threats of death and burning, and divers and sundry other torments which he manfully and constantly suffered for Christ. At length hearing that some Christians were carried to an Idol-Temple to force them to Sacrifice, he out of his zeal ran thither to encourage and dissuade them from it. This was the opportunity which his Adversaries expected, and therefore letting go the other, they laid hold upon him, putting him to his choice, whether he would offer Incense to the Idol, or have his body defiled with a fowl and ugly Black-More, which they had prepared for the purpose. Origen being in a miserable straight, at last chose rather to offer Incense then to have his chaste body polluted by so filthy a creature; Then did they presently put Incense into his trembling hands, and whilst he demurred upon it, they took his hands and caused him to throw it into the fire: whereupon they presently cried out, Origen hath sacrificed, Origen hath sacrificed. After which fact he was excommunicated by the Church; and so being filled with shame and sorrow, he left Alexandria and went into Judea, and when he came to Jerusalem, being well known for his learned Expositions, and gift of Utterance, he was entreated by the Ministers to bestow a Sermon upon the People in the Church and open Assembly, and after much importunity, being in a manner constrained thereto, he stood up, took his Bible, opened it, and the first place that he cast his eye upon was this portion of Scripture; Unto the wicked saith God Why dost thous Preach my Laws, and takest my Covenant into thy Mouth Which Text so soon as he had read, he clapsed the Book, sat down, and burst out into abundance of tears, the whole Congregation weeping with him also, so that he was unable to say anymore unto them. After this he wandered up and down in great grief and torment of Conscience, and wrote this Lamentation:

In the bitterness and grief of mind, I go about t • speak unto them Which hereafter shall read this confused writing. But how can I speak when my tongue is tied up, and my lips dare not once move or wag? My tongue doth not his office, my throat is dried up, and all my senses and instruments are polluted with iniquity.

But I will proceed, and first I will fall to the ground on my bare knees, and make my humble supplication unto the Saints that they will help me, filthy wretch, which by reason of my sins dare not crave ought at the hands of God. O ye Saints and blessed of God, with waterish eyes, and wet cheeks soaked in dolour and pain, I beseech you to fall down before the Seat of Almighty God, for me miserable sinner. Woe is me because of the sorrow of my heart: woe is me that my Soul is thus afflicted, woe is me that I am compassed thus on every side, and shut up in my sin, so that there is no health in me. Woe is me my Mother that ever thou broughtest me forth, for a skillful Lawyer to be overthrown in his unrighteous dealing: for a religious man to fall into extreme impiety. Woe is me my Mother that broughtest me forth, a righteous man to be conversant in unrighteousness; an heir of the Kingdom of God to be now an inheritor of the Kingdom of the Devil: A Minister to be found wallowing in impiety: A man beautified with honor and dignity, to be in the end blemished with shame and ignominy, yea beset with many evils, and choked with infamous doings. Woe is me my Mother that broughtest me forth a lofty Turret, yet suddenly thrown to the ground: a fruitful Tree, yet quickly withered; a burning light, yet forthwith darkened: A running Fountain, yet by and by dried up. Woe is me that ever I was decked with Gifts and Graces, and now seem pityfully deprived of all: But who will minister moisture to my head? and who will give streams of tears unto mine eyes, that I may bewail myself in this my sorrowful plight? Alas O my Ministry, how shall I lament thee? O all ye my friends tender my case, and pity my person that am so dangerously wounded? Pity me O ye all my friends▪ who am now become an abject person. Pity me O ye my friends, for that I am now with sorrow come to naught. Pity me O ye my friends, for that I have now trodden underfoot the Seal and Cognizance of my Profession, and joined in league with the Devil. Pity me O ye my friends, for that I am rejected, and cast away from before the Face of God: It is for my lewd life that I am thus polluted and branded with open shame The Lord hath made and engrafted me into a fruitful vine; but instead of pleasant clusters I have brought forth pricking thorns, instead of grapes I have brought forth brambles.

But let the Well-springs of tears be stirred up, and let my cheeks be watered: let them flow upon the Earth and moisten it, for that I am born in iniquity, and souked in sin &c. Alas what have I felt, and how am I fallen? Alas how am I thus come to naught? There is no sorrow comparable to my sorrow; there is no affliction that exceedeth my affliction; no bitterness that passeth my bitterness: no lamentation more lamentable then mine; neither is there any sin greater then my sin, and there is no salve for me. Where is that good Sipherd of Souls? Where is he that went down from Jerusalem to Jericho, which salved and cured him which was wounded by the Thieves? Seek me out O Lord, that am fallen from the higher▪ Jerusalem: which have broken the vow I made in Baptism: which have profaned my Cognisance in that I dealt injuriously with thy blessed Name. Al • ss that ever I was Doctor, and now occupy not the room of a Disciple! Thou knowest O Lord, that I fell against my will: whereas I went about to enlighten others, I darkened myself: when I endeavored to bring others from death to life, I brought myself from life to death. When I minded to present others before God, presented myself before the Devil. When I desired to be found a friend and favourer of godliness, I was found a foe and furtherer of iniquity; when I set myself against the Assemblies of the wicked, and reproved their doings, there found I shame, and the most pestilent wound of the Devil. Some promised me to be Baptized: but after that I departed from them, the Devil the same night transformed himself into an Angel of Light, and said into me: When thou art up in the morning, go on, and persuade them, and bring them to God: But the Devil going before me prepared the way by whetting their wits to devise mischief against me, silly-wretch, sowing in their minds hypocrisy, dissimulation and deceit. But I (O unhappy creature) skipping out of my bed at the dawning of the day, could not finish my wonted Devotion neither accomplish my usual Prayers, desiring that all men might be saved, and come to the knowledge of the Truth, whilst in the mean time I wrapped myself in the snares of the Devil. I gat me to those wicked men; I required of them to perform the Covenant made the night before, I silly soul not knowing their subtlety, and we came to the Baptism. O blinded heart, how didst thou not remember? O foolish mind, how didst thou not bethink thyself? O witless brain, how didst thou not understand? But it was the Devil that lulled thee asleep, and in the end slew thy unhappy and wretched Soul. He bound my power and might, and so wounded me. I answered but in a word, and became reproachfully defamed. I spake without malice, yet felt I spite. The Devil raised an assembly about me, and prononnced against me that unjust sentence, Origen hath sacrificed. O thou Devil, what hast thou done unto me? How hast thou wounded me? I bewailed sometimes the fall of Sampson, but now have I fallen worse myself: I bewailed formerly the fall of Solomon, but now have I fallen far worse myself: I have bewailed formerly the state of all sinners, yet now am I plunged into sin myself: Sampson had his hair cut off; but the Crown of glory is fallen off my head. Sampson lost the carnal eyes of his body; but my spiritual eyes are put out. It was the williness of a woman that brought confusion upon him: but it was my tongue that brought me into this sinful condition: And as he afterwards wanted the comfort of his Earthly possessions: so my tongue by this wickedness hath deprived me of those spiritual gifts, which sometimes have flown into me with heavenly riches. And as he endured those things by leaving the Israelites, and cleaving unto foreigners. So I going about to save notorious sinners, made myself Captive to Captives, and a bondslave unto sin. Alas my Church liveth, yet I am a Widdower. My Sons be alive, yet I am barren: Every creature rejoiceth, and I alone am desolate and sorrowful, &c. Bewail me O ye blessed people of God, who am banished from God: Bewail me who am deprived of all goodness Bewail me who am deprived of the Holy Ghost. Bewail me who am thrust out of the Wedding Chamber of Christ. Bewail me who was once thought worthy the Kingdom of God, but am now altogether unworthy. Bewail me who am abhorred of the Angels, and severed from the Saints of God. Bewail me for that I am condemned to eternal punishments. Bewail me for that I am here on earth, and yet am tormented with the prick of conscience. I do fear death for that I am wicked. I do fear the dreadful Day of Judgment for that I am damned forever. I do fear the punishment, for that it is eternal. I do fear the evil Angels that oversee the punishment because they are void of mercy. I do fear out of measure all the torments; and what I shall do I wot not, being thus on every side beset with misery. If there be any man that can, I beseech him now to assist me with his earnest prayers and sorrowful tears. For now it behooveth me to shed infinite tears for my great sin: who knoweth whether the Lord will have mercy upon me, and whether he will pity my fall? Whether he will tender my person? Whether he will be moved with my desolation? Whether he will show mercy unto me? Whether he will have respect to my humiliation, and incline his tender compassions towards me? I will prostrate myself before the threshold and porch of his Church, that I may entreat all people both small and great, saying unto them, Trample and tread me underfoot who am the unsavory salt; tread upon me who have no taste nor savor of God: tread upon me which am fit for nothing. Now let the elders mourn, for that the staff whereon they leaned is broken. Now let the young men mourn, for that their Schoolmaster is fallen. Now let the virgins mourn, for that the advancer of virginity is defiled. Now let the Ministers mourn, for that their Patron and Defender is shamefully fallen. Woe is me that I fell so lewdly: Woe is me that I fell most dangerously, and cannot rise again. Assist me O holy Spirit, and give me grace to repent. Let the fountains of tears be opened, and gush out into streams, to see if that peradventure I may have the grace worthily & thoroughly to repent, and to wipe out of the Book of my conscience the accusations Printed therein against me. But thou O Lord, think not upon my polluted lips, neither weigh thou the tongue that hath uttered lewd things: but accept of my repentance, affliction, and bitter tears, the dolour of my heart and heaviness of my soul, and have mercy upon me, and raise me up out of the mire of corruption, for the puddle thereof hath even choked me up. Woe is me, that was sometimes a pearl glistering in the golden garland of glory, but now am thrown into the dust, and trodden in the mire of contempt. Woe is me that the salt of God now lieth on the dunghill. But how great streams of lamentations shall cleanse and purify my humble heart? Now I will address myself, and turn my talk unto God; Why hast thou lifted me up and cast me down? For as thou hast: exalted me with the Divine word of thy Heavenly wisdom, so me thinks I stick in the depth of sin which myself hath wrought. I had not committed this impiety, unless thou hadst withdrawn thine hand from me. But it is thy pleasure O Lord which art good to do all things graciously, and I on the other side being a fool have foolishly fallen. But why, O Lord, hast thou shut my mouth by thy holy Prophet David? Ha • e I been the first that sinned? Or am I the first that fell? Why hast thou thus forsaken me being desolate, and rejected and banished me from amongst thy Saints, and astonished me when I should preach thy Laws? What man is he that is born of woman, that sinneth not? What man is he that was ever conversant here on earth, and did no iniquity? Thus I say, because thou hast forsaken me. David himself who hath shut up my mouth, sinned too bad in thy sight, yet upon his repentance thou receivedst him to mercy. Peter that was a pillar, after his fall, wiped it away with salt tears, not continuing long in the puddle of his infidelity. But they in favor were thought worthy of mercy. Woe is me that I fell most wickedly. Woe is me that my adventure in this thing proved so unfortunate: But now I humbly beseech thee O Lord, call me back for that I tread a most perilous and destructive way. Grant me that good Guid and Instructer, the Holy Ghost, that I be not made a pricking Hedge-hog, and become an habitation of Devils: but that I may tread underfoot the devil that trod upon me, & overcoming his sleights, may be again restored to the joys of thy salvation. Remember not, O Lord, the iniquity of thine humble suitor. Remember not, O Lord, mine iniquity, who made answer with wicked language.

Now all ye which behold my wound, tremble for fear, and take heed that ye slumber not, nor fall into the like crime: but rather let us assemble together and rendour hearts, and provoke streams of tears to gush out of our heads; for when these run and flow upon the earth, there will follow remission of sins; the pains will be avoided, and the torments shall not be felt. I mourn and am sorry from the heart-root, O ye my friends, that ever I so fell: I am fallen and am bruised, so that there is no health in me: Let the Angels lament over me because of this my dangerous fall. Let the Assemblies of the Saints lament over me, for that I am severed from their blessed societies. Let the holy Church lament over me, for that I am woefully declined. Let all the people lament over me, for that I have my deaths wound. I see the clouds in the sky shadowing the light from me, and the Sun hiding his bright beams: You all do now see that the Prophet David hath shut my mouth. I was constrained by the Bishops to speak some words of Exhortation, and taking the Book of Psalms into my hands, I prayed and opened the Book; and I lighted upon this sentence which I am ashamed to repeat, yet compelled to pronounce, Unto the wicked, saith God, Why dost thou preach my Laws, and takest my Covenant in thy mouth? But bewail me, and lament this my bitter sorrow: bewail me that am in the like case with the reprobate Jews; for that which was said unto them by the Prophet, now soundeth alike in mine ears. What shall I do that am thus beset with manifold mischiefs ? Alas O death, why dost thou linger? Herein thou doest spite and bear me malice. O Satan, what mischief hast thou wrought unto me? How hast thou pierced my breast with thy poisonous dart? Thinkst thou that my ruin will avail thee anything at all? Thinkst thou to procure to thyself any ease or rest whilst that I am grievously tormented? Who is able to signify unto thee whether my sins be not wiped and done away? Whether I have not escaped the pains which I grievously feared? Who is able to signify unto thee whether I shall not again be coupled with and made a companion to the Saints? O Lord, I fall down before thy Mercy-seat, have mercy upon me who mourn thus out of measure, because I have greatly offended: I shed many salt and bitter tears, and every living creature hath lamented my miserable condition. Why hast thou broken down my hedge and strong holds? The wild Boar out of the Wood hath destroyed me, and the wild beasts of the field have eaten me up. Rid my soul, O Lord, from the roaring Lion. The Assembly of the Saints doth make intercession for me who am an unprofitable servant. Shew mercy, O Lord, to thy wandering sheep which is subject to the rending teeth of the ravenous wolf: Save me, O Lord, out of his mouth; suffer me not to become the sacrifice of sin; But send down upon me thy holy Spirit, that with his fiery countenance he may put to flight the crooked fiend of Hell, that I may be brought home again by thy Wisdom, that the Bill of Sin written against me may be blotted out, that my lamentation may cease in the evening, and that I may receive joy in the morning. Let my sackcloth be rent asunder, and gird me with joy and gladness. Let me be received again into the joy of my God: Let me be thought worthy of his Kingdom through the earnest Petitions of the Church, which sorroweth over me, and humbleth herself to Jesus Christ in my behalf: To whom with the Father, and the Holy Ghost be all glory and honor forever and ever. Amen.

Whilst Origen was a Catechist at Alexandria, finding himself not sufficient, neither able alone to search out the profound mysteries of the holy Scripture, neither the interpretation and right sense thereof, because of the multitude that frequented his School from morning till night in several companies, one succeeding another, so that he wanted leisure for his private studies, he ordained Heraclas his familiar friend, who was expert in the holy Scripture and a profound Philosopher, to be his fellow-helper, committing to him the instruction of the inferior sort which were lately come to the Faith; reserving to himself the teaching of those that were farther & better entered. Having also a great desire to search out the deep mysteries of the holy Scriptures, he studied the Hebrew Tongue and bought Copies that were used amongst the Jews: He searched out also other translations besides the vulgar, as that of Aquila, of Symachus, and of Theodosion: These being compacted together in one Volume, and the Pages divided into several Columns, setting each copy against other, and adding the Hebrew to them, he published the fame, and entitled it Hexapla. When the rumour was now everywhere spread abroad of the same of Origen, many learned men came to try the truth of his Doctrine, and to have experience of his utterance in preaching; yea many Heretics and famous Philosophers resorted to him, and were converted by him. Origen was the first that wrote Commentaries upon the sacred Scriptures, being earnestly solicited thereto by Ambrose, who for his encouragement made him large allowance for his necessary expenses, furnishing him with above seven swift Notaries, who wrote that which he dictated to them.

Whilest he continued at Alexandria, there came a Soldier with Letters from the Governor of Arabia to Demerius the Bishop of that Sea, and to the Lieutenant of Egypt, desiring them with all speed to send Origen to him, which might communicate to him some part of his Doctrine; Hereupon he took his voyage into Arabia, and instructed the Governor thereof; and hearing that Beryllus Bishop of Bostra in • Arabia taught that our Lord and Savior Jesus Christ, before his incarnation had no being, and that he had no proper Divinity but only his Fathers Divinity dwelling in him (about which Heresy many Bishops had dealt with him by conference and disputation, and yet could not reclaim him) Origen was sent for, who conferred with him at first to find the ground of his opinion, after which, perceiving him not to believe aright, he rebuked him, persuaded him with reasons, convinced him by manifest proofs, and so restored him to the truth.

He wrote 22. Tomes upon the Gospel of St. John, , 12. upon Genesis, five upon the Lamentations of Jeremiah: Annotations upon the first five and twenty Psalms; two Books of the Resurrection; one of Principal Beginnings; ten called Stromateis. He wrote also Commentaries upon Isaiah in 30. Tomes; upon Ezekiel in 25. Tomes; upon the Canticks in ten Books, &c.

Whilst Origen executed his Pastoral Office at Cesarea (which was after he had left Alexandria ) many flocked to his Ministry, not only men of that Country, but also infinite Forreiners, who forsaking their Native soil came to be his Disciples: amongst whom were Theodorus and Athenodorus two brethren, who after they had continued with him five years, profited so much in the holy Scripture, that they were ordained Bishops in Pontus. And now Origen being above sixty years old, and much worn and wasted by reason of his incessant studies and painful exercises, at length permitted that those things which he had publicly preached and disputed of, should by his Notaries be copied out, which before he would not suffer to be done. About the same time also he wrote his Book against Celsus the Epicure, entitled the word of truth. Then 25. Tracts upon the Gospel of St. Matthew; and 25 upon the Minor Prophets; he wrote also above an hundred Epistles.

About this time there arose some Heretics in Arabia, who taught that the soul dieth together with the body, and that in the General Resurrection they should arise together, and be restored to life again For which cause a Synod was congregated, and Origen was sent for, who so strenuously disputed against these Heretics, that he withdrew their seduced minds from this foul error.

Decius succeeding Thilip in the Roman Empire, raised a persecution against the Church: wherein, amongst others, Origen suffered grievous things: the spiteful Devil deadly pursuing him with his whole Troop, striving against him with all the might and sleight that could be possibly invented, so that for the Doctrine of Christ, he sustained imprisonments, torments of body, scourging at Iron stakes, stench of dark and loathsome dungeons, and for many days his feet lay stretched four spaces asunder in the stocks, all which he patiently endured, together with the terrible threats of fire, and all that the enemy could invent against him. After all which he died under Gallus and Volusianus, being 69. years old, Anno Christi 220.

It is to be wondered at, what pious ejaculations, comfortable prayers and zealous exhortations he made, and gave to the Christians in the extremity of his sufferings, retaining his valor and constancy to the giving up of his Ghost.

One saith of him, Origeni nulla pars aetatis periit à studiis: That Origen's whole life was a continued study. And another saith, Origenis ingenium sufficiebat ad omnia perdiscenda; that he had such pregnancy of wit that he could learn anything: that he had a wonderful faculty in expressing himself ex tempore, and that he was wondrous quick and able to explicate obscure places of Scripture. Jerome stiles him Magistrum Ecclesiarum post Apostolos. Another saith, Quis ex Scriptoribus qui post Origenem vixe •• , non ••• gniter ab eo est adjutus; Who of all the writers that lived after Origen, that was not singularly holpen by his Labors?

He used to say, That God's Providence hath ordained all things for some end and purpose. He made not malice, and though be can restrain it, yet he will not. For if malice were not, virtue should not have a contrary, and so could not shine so clear. For the malice of Josephs Brethren was the means whereby God brought about many admirable works of his providence as the story showeth.

Opera Origenis Tomis duobus Basiliae 1536. apud Frobenium sunt edita.

[illustration]
CIPRIAN

The Life of Cyprian, who died Anno Christi 259.

CYprian was an African, born in the ancient City of Carthage, and being educated in the study of the Liberal Arts, he profited so much therein, that whilst he was young he was chosen Professor of Rhetoric. Yet was he at first a Gentile, and Idolater, loose and profane in his practice, and much addicted to the study of Magical Arts: But it pleased God, who had chosen him to be a vessel of mercy for his own glory, to convert him by the means and Ministry of Cecilius, a godly Presbyter of Carthage, (whose name he ever afterwards bore;) and through the occasion of hearing him preach upon the History of the Prophet Jonas; Immediatly upon his conversion, he distributed all his goods amongst the poor: And the Carthagenians perceiving in him a very great zeal and ardour for the propagation of the Christian Religion, they prevailed with him to be ordained a Presbyter, in which office he so worthily demeaned himself, that not long after he was made the Bishop of the Church of Carthage; and therein gave an excellent example of Modesty, Humility, Charity, Greatness of mind and Fidelity. His modesty appeared, in that in all great and weighty businesses he would never determine or act anything of himself, but by the common consent and advice of his Presbyters, yea he many times called in the help and assistance of the whole Church; His humility appeared, in that he was never tenacious, nor willful in his own judgment, but what was wholesomely advised and counseled by his brethren and Collegues, that he willingly assented to. His charity was notably seen, in that he did not only commend the care of the poor to his Presbyters; but himself also, according to his ability, was always forward in ministering to them. The greatness of his mind appeared in this speech of his, Si qui sunt, &c. If there be any, saith he, that think to adjoin themselves to the Church, not by their prayers, but by their threats; not by their humiliation and satisfaction when they have scandalized the Brethren, but by their great words and menaces: let all such know, that the Church of the Lord will oppose them, and that the Tents of Christ will prove immovable, and not to be conquered by them. His fidelity will notably appear by his Epistles, wherein he excellently comforts the afflicted, recalls such as were fallen; or commends the care of them to other Bishops of the Church, vigorously opposeth the Heretics and Schismatics. Neither was he only a Spectator of the Martyrdom of others; but suffered himself to be proscribed, yea chose death rather then to betray the truth of the Gospel, or to approve of the least defection to the impious worship of the Gentiles.

By these means his fame increased so exceedingly that he was not so much the Bishop of Carthage, as of all Africa, yea of Spain, the East, West and Northern Churches. Yea, he was judged the Father of all Christians.

And to the further setting forth (to the praise of God's grace) of his glorious virtues wherewith he was endued, appearing as well in his own works, as described by other worthy Writers: he was courteous and gentle, loving and full of patience, and therewithal severe and impartial in his Office. Furthermore he was most affable and kind towards his Brethren, and took much pains in helping and relieving the Martyrs: Yea, he wrote Letters to the Elders and Deacons of his Bishopwrick, that with all study and endeavor they should gently entertain, and do all the Offices of love that possibly they could to the Martyrs in his absence. He was very prudent and circumspect: Of a marvelous liberal disposition towards the Brethren that fled for refuge from other Countries: and so often as he had cause of absence, he committed the care of those poor men to his fellow Officers, writing to them, that of their own proper goods they should help their banished Brethren to that which was necessary for them.

He had also great skill in the fore-knowledge of future events. He was of so communicative a disposition that he concealed nothing which he knew, but with meekness and willingness uttered it to others. He maintained Ecclesiastical Peace and Concord with those that differed from him in smaller matters. Lastly, he neither circumvented, nor did prejudice to any man: but did that which always seemed good in his judgment. He much addicted himself to reading, and would let no day pass wherein he read not some part of Tertullian's Works, and when he called for him, he used to say, Da Magistrum, Give me my Master. He chiefly studied to keep his body continent, and clean from fleshly lusts, saying, That then his heart would be truly sit to attain to the full capacity and understanding of the Truth, if once he could trample down Concupiscence.

A great Persecution being raised against the Church of Christ by Aemilianus President of Egypt, Paternus, and Galerius Maximus, Proconsuls of Africa, Cyprian showeth the true causes thereof in his fourth Book, Epist, the fourth, in these words,

We (saith he) must acknowledge and confess, that this turbulent oppression and calamity which hath wasted for the most part all our Church, and doth daily more and more consume it, ariseth chiefly from our own wickedness and sins, whilst we walk not in the way of the Lord, nor observe his Precepts left unto us for our instruction. Our Lord Christ observed the will of his Father in all points; but we observe not the will of the Lord having all our mind and study set upon lucre and possessions: we are given to pride: full of emulation and dissention: void of simplicity and faithful dealing: renouncing this World in word only, but not in deed; every man pleasing himself, and displeasing all others; and therefore are we thus scourged and that worthily; for what stripes and scourges do we not deserve, when as the Confessors themselves who formerly enaured the trial of their Faith, and ought to be an example to the rest in well doing, do now observe no Discipline? And therefore for their sakes who proudly brag with swelling words of their former Confession and Sufferings, these torments come, even such as do not easily send us to the Crown, except by the mercy of God, some being taken away by a quick death, do prevent the tediousness of punishment. These things do we suffer for our sins and deserts, as by the Lord's threatening we have been forewarned, where he saith, If they shall forsake my Law, and will not walk in my Judgments, If they shall profane my Institutions, and will not observe my Precepts, I will visit their iniquities with the rod, and their transgressions with scourges. These rods and scourges we justly feel who neither please God with our good deeds, nor repent of the evil; wherefore (saith he) let us pray from the bottom of our hearts, and with our whole mind, and let us entreat his mercy who promiseth that his loving kindness shall not be wholly taken away. Let us ask and we shall obtain; and though we be delayed, yet seeing we have grievously offended, let us continue knocking; for he hath promised that to them that knock it shall be opened: therefore with our Prayers, sighs and tears let us still knock, and we shall be sure to speed, &c. And in another part of his Epistle, he shows what vices were principally reigning amongst the Christians, viz. grievous divisions and dissensions amongst the Brethren. For when these words were spoken to them in a Vision, Petite & impetrabitis: Pray, and ye shall obtain: afterwards when it was required of the Congregation to direct their Prayers unto God in the behalf of certain persons assigned to them by name, they could not agree about the persons that were to be prayed for, but disagreed in their Petitions, which thing did greatly displease God, that spake unto them, Pray, and ye shall obtain, because they were not uniform in voice and heart, neither was there one joint consent amongst the Brethren. Upon which occasion Cyprian moveth them to Prayer with mutual agreement. For (saith he) if it be promised in the Gospel, that whatsoever two or three shall agree upon to ask upon Earth, it shall be granted in Heaven, what shall then be done when the whole Church agree together? Or what if this Unanimity were amongst the whole Fraternity? which Unanimity if it had been amongst the Brethren, Non venissent fratribus haec mala, si in unum fraternitas fuisset animata, i. e. These evils had not befallen the Brethren, if they had joined together in brotherly Unanimity.

Cyprian having thus described the causes of this Persecution, sets down a Vision, wherein was shown unto him by the Lord before the Presecution came, what should happen: The Vision (saith he) was this; There was a certain aged Father sitting, at whose right hand sat a young man very sad, and pensive, as one that with indignation is sorrowful, with his hand upon his breast, and an heavy countenance. On the other hand sat a person having a Net in his hand, wherewith he threatened to catch the people that stood about; and as Cyprian marvelled hereat, it was said unto him; The young man whom thou seest sit on the right hand is sad and sorrowful, because his Precepts are not observed: But he on the left hand danceth and is merry, for that occasion is hence given to him to get power from the ancient Father to afflict men. This Vision was seen long before this tempest of Persecution happened, wherein was declared, that the sins of the Christians were the cause why Satan in this and in all other Persecutions, did then, and still doth get such power, with his Net of destruction to rage against the blood of Christian men: and all (saith Cyprian ) because we neglect Praying, and are not so vigilant therein as we should be: wherefore the Lord, because he loveth us, corrects us: corrects us to amend us: amends us to save us, &c. And further speaking about this Vision, he saith; To the least of his servants, both sinful and unworthy, hath God of his tender goodness vouchsafed to reveal these things: and tell him, said God, that he be quiet, and of good comfort, for Peace will come, albeit there be a little stay for a while, for that some remain yet to be proved and tried. He had also another Vision, wherein he was admonished to use a spare diet, and to be sober in his drink, least his mind given to heavenly meditations, might be drawn away with worldly allurements, or oppressed with too much surfeiting upon meats and drinks, and thereby should be less apt and able to Prayer and spiritual Exercises.

Furthermore, whereas the Christians were charged by the Heathens as the causes of all public calamities; he tells them that it was long before prophesied of by Christ, that towards the end of the World there should be Famine, Wars and Pestilences, which was rather to be imputed to their impious Idolatry, and contempt of the ture God, then to Christians: which evils (saith he) are increased by the wickedness of men: For, Famens majorem facit rapacitas, juàm siccitas. Famine comes more by the Avarice of men then by the drought of the Air: but the special cause thereof proceeds from the shedding of so much Christian blood. And whereas the Christians were condemned for not worshipping their Idols: he shown that those Idols were no true God's, but Images of certain dead Kings, which could neither save themselves from death, nor such as worshiped and trusted in them.

In the beginning of this Persecution, Cyprian went into voluntary banishment, least (as himself saith) he should do more hurt then good to the Congregation: And from the desolate places of his abode, where yet he was often sought after, he wrote to the Churches, showing thereby the beseeming virtue of a faithful Pastor in that he took no less care of his Flock in his absence then when he was present.

After the death of the Emperor Decius he returned to his place, but not long after he was again banished by Paternus, the Proconsul of Africa, into the City of Thurben. But when Paternus the Proconsul was dead, he came back again, and Galienus Maximus succeeding in the Office of Paternus, found Cyprian in a Garden, whereupon he caused him to be apprehended by his Sergeants, and to be carried before the Idols to offer Sacrifice; which when he would not do, the Proconsul brake forth into these words, saying, Long hast thou lived in a sacrilegious mind, and hast gathered together men of a wicked conspiracy and hast shown thyself an enemy to the gods of the Romans, and to their holy Laws, neither could the sacred Emperors Valerianus and Galienus revoke thee to the Sect of their Ceremonies; wherefore I condemn thee to have thy head cut-off; To this he answered joyfully; Do fully what belongs to your Office: and thereupon putting off his Apparel, he gave it to his Deacons, wishing them to give his Executioner 25 pieces of gold in testimony of his love to him, and so kneeling down he covered his Eyes, and willingly submitted his Neck to the stroke of the Sword, suffering Martyrdom, Anno Christi, 259.

He was undaunted in the time of Persecution, so that neither his wives dissuasions, nor the Worlds frowns, nor the malice of his Adversaries could affright him: He never turned Widow empty from him: He was the blind man's Eyes, the lame man's Legs, the naked man's Garment: He called Cecilius that converted him, Novae vitae parentem, the Father of his Christian life: His carriage was such, as it was hard to say whether he was more loved or feared: He tells that the Church having enjoyed long Peace, all men studied their private wealth, so that Devotion, Religion, and good Discipline were quite neglected, and all estates were fearfully corrupted: Ergo sivit hoc flagellum Deus, therefore (saith he) God suffered this scourge of Persecution to reform it: In the time of a Pestilence he shown much piety and charity, comforting some, administering to the wants of others, and stirring up others to do the like: He suffered under Valerianus and Galienus.

Some of his usual sayings were these; Ne dormiat in Thesauris tuis quod pauperi prodesse potest. Let not that sleep in thy Treasury that may be profitable to the Poor.

Duo nunquam veteras • unt in homine, cor semper novas cogitations machinando; Lingua vanas cordis conceptiones proferendo. Two things never wax old in man: the heart ever imagining new cogitations; the tongue ever uttering the vain conceptions of the heart.

Quod all▪ quando de necessitate amittendum est, sponte pro Divina remuneratione distribuendum est. That which a man must necessarily sometime part with, it's wisdom for a man to distribute it so that God may everlastingly reward him.

Integritas ibi nulla esse potest ubi qui improbos damnent desunt, & soli qui damnentur occurru • t. There can be no integrity, whereas they which should condemn the wicked are ever wanting, and they only which should be condemned are ever present.

S • rioum & purpuram indutae, Christum induere non possunt: Women that pride themselves in putting on silk and purple, cannot lightly put on the Lord Jesus Christ.

Faminae crines suos malo praesagio inficiunt: capillos enim sib: flammeos auspicati non metuunt: They which color their locks with yellow and red, begin betimes to prognosticate of what e • lour their hair shall be in Hell.

Qui se pingunt in hoc seculo aliter quàm creavit Deus, metuant ne cum venerit resurrectionis dies, artifex creaturam suam non recognoscat. They which love to paint themselves in this world, otherwise then God created them, may justly fear that at the Resurrection their Creator will not know them.

Qui Pauperi elemosynam dat, Deo suavitatis odorem sacrificat, He that gives an alms to the Poor, offers a sweet smelling Sacrifice unto God.

Contemnenda est omnis injuria praesentium malorum, fiducia futurorum bonorum: All injury of evils present is to be neglected, for the hope of good things to come.

Nihil prodest verbis proferre virtutem, & factis destruere: To set out virtue in words, and by deeds to destroy the same, is nothing worth.

Cyprian in another Book mentioneth twelve absurdities in the life of man, which are these;

Sapiens sine operibus: A wise man without good works.

Senex sine Religion: An old man without Religion.

Adolescens sine Obedientia: A young man without Obedience.

Dives sine Elemosyna: A rich man without Alms.

Famina sine Pudicitia: A woman without shamefastness.

Dominus sine Virtute: A guide without Virtue.

Christianus contentiosus: A contentious Christian.

Pauper superbus: A poor man that is proud.

Rex inîquns: A King that is unjust.

Episcopus negligens: A Bishop that is negligent.

Plebs sine Disciplina: People without Discipline.

Populus sine Lege: Subjects without Law.

His works are four Books, containing 62 Epistles; Besides,

Tractatus contra Demetrianum. De Habitu Virginum, De Simplicitate Praelatorum. De Idolorum Vanitate. Sermo de Ele emosyna. De Zelo & Livore. De bono Patientiae. De Mortalitate. De Lapsis. De Oratione Dominica. Liber de Exhortatione Martyris.

The Life of Arnobius, who flourished Anno Christi 330.

ARnobius was a famous Professor of Rhetoric in a City of Africa, called Sicca; About the year 330. being converted to the Christian Religion, he came to some Bishops, earnestly desiring to be admitted into the Church, and Baptized; but they suspecting, ne vir seculari eloquentiâ tumens, &c. lest a man swelling, and puffed up with secular wisdom, and who had always hitherto opposed Christian Religion, should make a mock both of them and it, therefore they rejected him; whereupon he offered unto them those seven Excellent Volumes of his Disputations against his former Gentilism, which they seeing, with great joy received him: He was Master to Lactantius; He used to say, that Persecution brings Death in one hand, and Life in the other: for while it kills the Body, it crowns the Soul: He flourished under Dioclesian between Anno Christi 300. & 330.

Learned Scultetus in his Medulla Patrum, holds all the works that go under the name of this Arnobius to be spurious, but only those seven Books which he wrote against the Gentiles: wherein (saith he) Erudite, & quidem tumido elato{que}; orationis genere contra gentes disputat.

The Life of Eusebius, who died Anno Chri. 340.

THe life of Eusebius was written by Acatius, his Disciple, and successor in the Bishopric of Cesarea, which being lost, I can meet with no Author, that gives us any account either of his Parents, Masters, or his first course of life: But Eusebius is commended to the Christian World, not for his Parents and Masters sake, but for his excellent wit, and great variety of Learning: So that S. Basil saith of him, Eusebius Palaestinus est fide dignus propter multiplicem experientiam. Eusebius of Palestine is worthy to be credited for his great experience. S. Jerome saith, Eusebius in Divinis Scriptures studiosissimus, & Bibliothecae Divinae cum Pamphilo Martyr diligentissimus pervestigator, Eusebius was a great student of the sacred Scriptures, and together with Pamphilus the Martyr a most diligent seacher of the Divine Library. Evagrius saith, Eusebius vir sane cùm in aliis rebus disertissimus, tùm in scribendo tantum pollens, ut possit lectores suorum librorum etsi non efficere perfectos Christianos, ita tamen persuadendo impellere ut Christianam Religionem lubenter colant. Eusebius truly was a man, as in other things most Eloquent, so in writing of such prevalency, that though he could not make the Readers of his Books perfect Christians, yet he could enforce them by his persuasions willingly to embrace the Christian Religion.

He was Bishop of Cesarea Palestine, and for his great love to Pamphilus, sir-named Pamphilus: a most learned man, of whom Constantine the Great used to say, that he was worthy to be Bishop not of one only City, but of the whole World: and for his eloquence, Jerome styled him Romani eloquii Tubam: the Trumpet of Roman Elocution.

About this time Eustathius Bishop of Antioch was deposed from his Bishopric as some say for the Sabellian Heresy, whereupon there was kindled in Antioch such a fiery flame of Sedition, that in a manner the whole City was therewith turned upside down Amongst the common sort of people some cleaved to this side, some to that; The Garrison Soldiers also were so divided, and set one against the other, that if God, and the Allegiance they owed to the good Emperor Constantine the Great, had not been called to remembrance, they had lamentably murdered one another. But the Emperor by his Letters appeased the Tumult, and Sedition that was raised amongst them: the cause whereof was this; One party of them chose Eusebius Pamphilus for their Bishop, and would bring him in▪ the other party would have their former Bishop Eustathius again: But Eusebius refused to come to them, whereupon the Emperor Constantine highly commended him for his wisdom and moderation.

Afterwards a Synod being gathered at Tyre, to determine the controversies which were sprung up amongst the Bishops, Constantine sent Eusebius thither to take cognizance of their differences, where this memorable thing fell out, Potamon (one of the Bishops) seeing Eusebius to rit as a Judge, and Athanasius standing, and pleading his cause before him, being overcome with sorrow, and weeping for those things which he saw the Professors of the Truth to suffer, with a loud voice he inveighed against Eusebius, saying: Thou sittest there Eusebius, and innocent Athanasius stands to be judged by thee: Who can endure such things? Tell me Eusebius, Was thou not in Prison with me in the time of Persecution? and I truly lost one of my Eyes for the Truth sake, but thou hast nothing mutilated in thy Body, neither didst thou give any testimony for thy Confession; thou livest and hast had no member cut off. How gatest thou out of Prison, but because thou either madest a promise of submission to our Persecutors, or else didst that which was abominable? Eusebius hearing these things, grew into great choller, and dissolved the Assembly, saying, If you come hither, and now speak such things against us, surely your Accusers speak nothing but the truth. For if you go about to exercise a Tyranny here, much more will you do it in your own Country.

There is much contest amongst Divines both Ancient and Modern what Eusebius Faith was about the person of the Son of God: Some charge him with Arianism for denying the Deity of Christ: but Athanasius saith that he recanted it in the Nicaene Council. Eustathius of Antioch accused him for innovating the Nicaene Creed, when as himself professed that he rested satisfied therewith. Jerome nameth him for an open defender of the Arian impiety. On the contrary Socrates out of Eusebius his writings endeavors to vindicate him from that charge.

Learned Scultetus thus reconciles them, Aries (saith he) denied two things: The Eternity of the Son of God, & his Co-equality with the Father. Eusebius doth everywhere profess the Eternity of Christ: But his Co-equality he never seriously believed.

He used to say, That Moses wrote the Old Law in dead Tables of stone: but Christ did write the perfect Documents of the New Testament in living Souls: He flourished under Constantine Magnus and Constantius.

His Ecclesiastical History is well known, besides which he wrote some other Books as Libri Praeparationis Evangelicae 15. Libri Demonstrationis Evangelicae decem, and some others which are lost.

The Life of Lactantius, who flourished An. Chri. 308.

LUcius Caelius was an Italian by birth, and from his Country Firmia was called Firmtanus, & d lacteo dicendi genere was called Lactantius; He sometime lived at Rome, where he was scholar to Arnobius, under whom he profited exceedingly, and became so famous for his Eloquence, that he far surpassed his Master therein. Wimphelingus contends to have him a German by birth, and saith that there is till this day a famous family of the Firmiani in Germany, who boast themselves to be the Progenie of Lactantius. Having perfected his Studies at Rome, he went into Bythinia, where he taught Oratory under the reign of Dioclesian and Constantine; and when he saw the Christian Religion to want some Eloquent Defenders of it, he took pen in hand, and besides divers others writings which are perished, he wrote his seven Books of Institutions against the Gentiles; a Book De Ira Dei, of the Anger of God: and another of God's Workmanship: Also an Epitome of the Divine Institutions. Other things that are fathered upon him are spurious, saith the Learned Scultetus.

About the nineteenth year of Dioclesian there was an horrible Persecution raised against the Church of Christ, wherein the Christian Churches were demolished, the Sacred Scriptures, and other godly Books were burnt, the Christians themselves were dragged to most inhumane tortures and torments; yea, where any were found that constantly adhered unto Christ, they were cruelly martyred; yet it pleased God to hide Lactantius in this great storm, though he retained his Piety, fearing no torments, but resolved both in Life and Death to cleave close unto Christ.

He Dedicated most of his Works to Constantine. Magn. Jerome faith of him, Lactantius quasi quid • m fluvius Tullianae Eloquentis: Lactantius flowed with Eloquence, yea, as abounding as Tully himself, &c. In his old Age for his rare Parts he was appointed Tutor to Cris • us, Constantine 's Son: He was so far from seeking after riches, that he died very poor.

He used to say, That godliness always enriches the possessor: He flourished under Dioclesian Anno Christi 308.

[illustration]
ATHANATIVS

The Life of Athanasius, who died Anno Christi 375.

AThanasius was born in Alexandria, and by the care of his Parents was brought up in all sorts of Learning both Human and Divine: Being a boy, upon a solemn sestival day, he was playing amongst other boys, who would needs imitate the Church in her Sacred Offices, and for that end they chose Athanasius for their Bishop, who acted his part well, examining other boys about the Principles of Religion to prepare them for Baptism. It fell out that whilst they were at their sport, came by Alexander, the Bishop of Alexandria, and observing the manner of their past-time, he called them before him, examining every boy what part he had acted, thereby gathering their dispositions for future employments: Then did he cause them all to be carefully educated in good Learning: but above all he took a love to, and was exceeding careful of the education of Athanasius, for his ingenuity, diligence, and towardliness: and when he came to ripeness of years he made him Deacon, and finding him a nimble, and good Disputant, he took him with him to the Council of Nice, summoned by Constantine the Great against the Arians, to aid and assist him in his Disputations, which procured him much hatred and trouble from the Arians, as afterwards we shall hear.

Alexander having by long familiarity with him, gained experience of his Piety, Parts and Zeal in defending the Truth against the Heretics of those times, when he lay upon his death bed, was directed by God to choose Athanasius for his successor in his Bishop • ick; which Athanasius having intelligence of, hid himself, that he could not be found. Yet did Alexander call for him and when he came not, being now near death, he said, O Athanasius, thou thinkest that thou canst escape, yet shalt thou not escape this Office. After the death of Alexander he was searched out, and made his Successor. This so irritated the Arians (who had now crept into favor with the old Emperor) that they sought by all means to cast him out of Alexandria, and for that end they accused him to the Emperor as the Author of much Sedition, and of many tumults in the Church; they charged him with keeping many out of the Church which desired to return into the Unity of it, by which means Peace and Concord was prevented: they procured many Bishops and Presbyters to attest the truth of these things to the Emperor, professing themselves to be Orthodox, and accusing Athanasius and the Bishops that adhered to him, to be the Authors of the murders, bonds, unjust stripes, wounds, and burnings in the Church: Athanasius on the contrary wrote to the Emperor, that those Arians were the Authors of unlawful Ordinations, and of innovating the Decrees of the Council of Nice, of corrupting the Faith, of Seditions, and of prosecuting the Orthodox with unjust contumelies and reproaches. The good old Emperor in these various informations, knew not whom to believe: but the Arians being about him, having his Ear at command, they procured the Emperor to write to Athanasius, to require him to prohibit none from entering into the Church, and if he should do otherwise, he threatened to drive him out of Alexandria, and to place another Bishop in his room. Hereupon Athanasius wrote back to the Emperor, laboring to convince him, that the Arians ought not to be admitted to communicate with the Catholic Church. Eusebius (one of the chiefest of these Arians ) perceiving that he could not this way prevail against Athanasius, intended secretly to make him away, but not finding how to effect it, he spake with the Miletians (other Heretics) promising that if they would accuse Athanasius to the Emperor, he would so far prevail with him and some other great persons about him, that their cause should be heard: Hereupon they put in a charge against Athanasius, that he had imposed a Tribute of Linnen Garments upon the Egyptians, affirming that he had also gathered the same. But it pleased God that by chance there were present Alippius and Macarius, two Presbyters of Alexandria, who easily refelled and wiped off this false charge: yet they so far prevailed, that Athanasius was sent for, and then they charged him with sending a sum of Gold to one Philumenus, to make away the Empeperour. But Athanasius easily cleared himself from this aspersion also: whereupon the Emperor suffered him to return home again in peace. He wrote also by him to the people of Alexandria, assuring them of the singular Modesty, and sound Faith of Athanasius, with whom he had had much comfortable conference, and found him to be a truly Divine man, and one that had been accused by his adversaries out of envy, and not for any just cause that they had against him.

Yet for all this the Miletian Heretics, because they were frustrated in their former endeavors, invented two other grievous accusations against Athanasius; First, that he had broken the Holy Chalice. Secondly, that one Arsenius being slain, he had cut off his Arm, and kept it to practice Magic withal. This Arsenius was a Presbyter, who having committed a great fault, hid himself, fearing least his Bishop Athanasius should call him to an account, and punish him for it: which the Miletians having intelligence of, they diligently sought him out, and having found him, they spake him fair, promised him much favor and security, persuading him to retire himself to one Prines, a friend of theirs, and a Presbyter of a certain Monastery, and prevailing with him they hid him there: Then did they everywhere disperse rumors in the streets, and at the meetings of the Magistrates, that Athanasius had privily murdered. Arsenius: yea they suborned a certain Monk called John to charge Athanasius with this grievous crime: Hereupon the rumor of this abominable fact being spread abroad, came at last to the Ears of the Emperor Constantine. Athanasius perceiving that though happily he might defend himself against so false an accusation, yet that it would be a difficult thing for him to answer for himself before the Judges whose minds were prepossessed with those false rumors, therefore for the full clearing of himself before all, he endeavored that the truth might not be concealed: yet withal, he judged it almost impossible to defend and clear himself, so long as Arsenius could not be found: and thereupon he employed one of his Deacons, a most faithful man, to search out Arsenius. This Deacon going into Thebais, by conferring with certain Monks, learned where Arsenius was hid. But when he came to Prines, Arsenius could not be found: for Prines having had intelligence before hand of the Deacons coming, had sent him away into the lower Egypt: Hereupon the Deacon seized upon Prines, and together with him upon one Helias, his intimate friend, who was said to have conveyed away Arsenius, and carried them along with him to Alexandria: When they came thither they were carried before the Governor of the Egyptian Soldiers, unto whom upon examination they confessed that Arsenius was alive, that he had formerly been hid with them, and that now he was hidden in Egypt: This Confession of theirs Athanasius desired to be sent to the Emperor, and obtained it; whereupon the Emperor wrote back to him, that he should go on diligently in his Office, that he should be careful in instructing the people, and promoting Piety amongst them; and that he should not at all value the snares of the Miletians: For (saith he) I know sufficiently, that being stirred up by envy, they have invented these false and forged accusations against you, and thereby raised tumults in the Church; I have therefore decreed that such wickedness shall not go unpunished, but that Judgment shall be executed according to the Civil Laws, and that except they be quiet they shall be severely punished, as such as lay snares to entrap the innocent, as disturbers of the Peace, and right order of the Church, and as destroyers of true Piety.

This his Epistle he commanded to be publikley read before all the Congregation, whereby all the people might be informed of his mind. Hereupon the Miletians being stricken with fear, carried themselves peaceable, being very fearful of the Emperors displeasure. And the whole Church of Egypt being quieted and governed by so worthy a Bishop, flourished exceedingly, and daily increased, many of the Gentiles and of other Sectaries being converted to the true Faith.

Yet not long after, his restless adversaries began again by cuning and subtle devises to disturb his peace, to carry new complaints against him to the Emperor, and to suborn such a multitude of accusers, that the good Emperor by their importunity was forced to call a Council at Casarea Palestinae: to which Athanasius was summoned to appear; but when he heard that Eusebius Bishop of that City, and Eusebius of Nicomedia, and other Arian Bishops his adversaries ruled all the roast there, he refused to appear, fearing that he should have no equal dealings at their hands. They again and again sent for him, greatly urged his coming, yet he deferred it about 30 Months space: But afterwards when they still urged his appearing, he went to Tyrus, where many of the Oriental Bishops were met, who commanded him to answer to the crimes objected against him. For Callinicus a Bishop, and Ischirion (an Arian ) had accused him for breaking the holy Chalice, for overthrowing the Seat, and for that he had often imprisoned this Ischirion, being a Presbyter. As also for that he had falsely accused him to Hyginus the Praefect of Egypt, for throwing stones against the Images of the Emperor, whereupon he had been bound with chains. Furthermore, for that he had removed Callinicus the Bishop of Pelusium, and had committed the government of the Church to one Mark, a Presbyter of the same, causing Callinicus to be kept by Soldiers, to be beaten, and brought before the Judgment Seat: Some other of the Arian Bishops accused him also for causing them to be beaten. In brief, all of them objected against him, that he had obtained his Bishopric by the perjury of certain men, whereas all the Bishops had protested that none ought to be ordained to the Office before he had cleared himself from such crimes as were objected against him; for which causes they had refused to communicate with him, and yet instead of clearing himself from the crimes wherewith he was charged, he fought by force of Bonds and Imprisonment to compel men to join with him. To these things, they renewed also the charge against him about the matter of Arsenius, and as commonly it falls out where snares are purposely laid to entrap a man, on a sudden some that formerly seemed to be his friends, stood up to be his accusers: Letters also were produced, and read, that the people of Alexandria had made many out-cries against him, and for his sake had refused to come to the public Assemblies of the Church.

Athanasius being commanded to answer for himself, often came into Judgment, easily wiping off some of these charges, and requiring some time for the clearing himself from the rest. Yet he was very doubtful what to do, when he saw his accusers wholly to frame themselves to the will and beck of his Judges: as also that they had gotten many witnesses against him, partly of the Arians, and partly of the Miletians, which grievously calumniated him, though the crimes objected were false, and he had easily refuted them; yet the false accusers went away with impunity: especially in the great business about Arsenius, whose arm they said he had cut off to practice Magic with: they accused him also for giving gifts to a certain woman, that he might satisfy his just upon her; vea that one night he had lien with her against her will: both which accusations were plainly ridiculous and full of falsehood: For whereas they brought the woman into the Council before them to justify this charge, Timothy a certain Presbyter of Alexandria standing by Athanasius (according to their former agreement) spake thus to the woman: Did I lie with you by force? Yes, said she, did you not? and withal told them the time and place where it was done. Athanasius also produced Arsenius in the midst of them, and shown them both his arms safe and sound, requiring with all that his accusers should show the arm that was cut off. For it pleased God that Arsenius being again hidden by them, hearing that the good Bishop was in danger by reason of him, stole away in the night, and hasted to Tyrus, and came to Athanasius two days before he was to be judged for that cause. By these means Athanasius was so clear from both the crimes wherewith he was charged, that he thought he needed not any other purgation.

In the records of the Council there is no mention made of the first of these charges, the business being so fowl and ridiculous that they were ashamed to make mention of it: Put for the latter, his accusers thought it sufficient to say that Plusianus, one of the Bishops that was under Athanasius, by the command of Athanasius had set Arsenius his house on fire, bound him to a pillar, and whipt him, and afterwards shut him up in his house, but Arsenius escaping out at a window had hid himself for his own security, and he nowhere appearing, it gave just cause of suspicion that he was murdered; for which cause the Arian Bishops pretended that they had diligently sought after him as a worthy Person and Confessor, and when they could not find him, had brought his cause before the Magistrate.

Athanasius perceiving their violence, began to be afraid, and justly to suspect, least his adversaries should watch an opportunity privily to murder him. The Council having many meetings after this, and all things being filled with Tumult, Athanasius his adversaries still crying out against him, that he was a jugler, a violent man, a man that was unworthy of his Ministry, and worthy to be punished with death, they which were appointed by Constantine to see businesses regularly managed in this Council, began greatly to fear, least a tumult being raised (which they had just cause to suspect) Athanasius should be murdered amongst them; whereupon they secretly conveyed him out of the Council. Athanasius also finding certainly that he could not safely remain at Tyrus, and that it was not possible for him to contend with such a multitude of accusers before such Judges as were his professed Enemies, he fled to Constantinople: Hereupon the Council without rendering any reason, condemn him, cast him out of his Bishopric, and Decree that he shall no more return to Alexandria, least (say they) by his presence there, he stir up and occasion Seditions and tumults, and withal they absolve the Arians, and all others which had been censured by him, as if he had done them much wrong therein, whereupon they did not only restore them to Communion again; but to all those places and offices from whence they had been justly ejected. They also signified these Decrees to the Emperor, and wrote to all other Bishops that they should hold no Communion with Athanasius; that they should by no means write to him, nor receive any letters from him: Because (say they) having sundry great crimes proved against him before us, partly by his flight, and partly by refusing to plead his cause before us, he hath declared himself to be guilty. Furthermore they declared that they proceeded to pass such a sentence upon him, because when the Emperor the former year had called together the Bishops of the East to meet in a Council at caesarea for the hearing of his cause, he never came at them, and thereby had tired the Council, and despised the Emperors Command: and when many Bishops were met together at Tyrus, he came to them with a great multitude of persons, raising tumults in the Council, one while refusing to answer before them, another while loading the Bishops with reproaches: sometimes when he was called before them, he refused to hear them, and others sometimes refusing to stand to their judgment: As also because it plainly appeared to them that he had broken the Holy Chalice: for witness whereof they had produced Theognis Bishop of N • ce: Mars Bishop of Chalcedon: Theodore Bishop of Heraclea; besides Valence, Vrsacius and Maced • nius, whom (said they) we have sent into Egypt to examine the matter, and when they came into a certain Village, they found the Chalice broken.

By such cunning and fly Allegations they sought to traduce Athanasius; yet there were many Presbyters present in that Council, who altogether disliked their proceedings as unjust: whereupon 〈◊〉 a Confessor took Maximus Bishop of Haerusalem by the hand, saying, Come let us rise, and be gone hence; for it doth not become us that have lost our Eyes, and have been lamed for the Truth of Christ, to be present, or to communicate with such wicked men in their sins.