Acts and Monuments Volume 1

*The third Persecution.

BEtwene the second Romain persecution and the third, was but one year, under the Emperor Nerua. After whom succeeded Traianus. And after him followed the third persecution. So the second and the third, are noted of some to be both one, having no more difference but one yere between them. This Traianus if we look well upon his politic and civil gauernance, might seem in comparison of other, a right worthy and commendable Prince. Much familiar with inferiors, and so behaving himself toward his subjects, as he himself would have y ^e Prince to be to him, if he himself were a subject. Also he was noted to be a great observer of justice, in so much that when he ordained any Pretour, giving to him the sword, he would bid him use the sword against his enemies in just causes, and if he him self did otherwise then justice, to use then his power against him also. But for all these virtues, toward Christian Religion, he was impious and cruel, who caused the third persecution of the Church. In the which persecution Pliny the second, a man learned and famous, seeing the lamentable slaughter of Christians, and moved therewith to pity, wrote to Traianus of the pitiful persecution: certifiyng him that there were many thousands of them daily put to death, of which none did anything contrary to the Romaine laws worthy persecution, saving that they used to gather together in the morning before day, and sing Hymns to a certain God, whom they worshipped, called Christ. In all other their ordinances they were godly and honest. Whereby the persecution by commandment of the Emperor, was greatly stayed and diminished. The form and copy of which Epistle of Pliny I thought here not inconvenient to set down as followeth.

Tertullian writing upon this letter of Traianus above prefixed, thus saith: O sentence of a confused necessity: He would not have them to be sought for as men innocent, & yet causeth them to be punished as persons gilty. And thus the rage of that persecutiō ceased for a time, although notwithstanding many naughty disposed men and cruel officers that were, which upon false pretence to accomplish their wicked minds, ceased not to afflict the Christians in diverse provinces. And especially if any occasiō were givē never so little for the enemies to take hold, or if any commotion were raised in the Provinces abroad, by and by the fault was laid upon the Christians. As in Jerusalem after that the emperor Traianus had sent down his commandment, that whosoever could be found of the stock of David, he should be inquired out and put to death: upon this Egesippus writing, saith, that certain sectaries there were of the Jewish nation, that accused Simeon the bishop then of Jerusalem and son of Cleophas to come of the stock of David, and that he was a Christian. Of the which his accusers it happened also (saith the said Egesippus ) that certain of them likewise were apprehended and taken to be of the stock of David, and so right justly were put to execution themselves, which sought the destruction of other. As concerning Simeon the blessed bishop, the foresaid Egesippus thus writeth: That Simeon the lords nephew, whē he was accused to Attalus the Proconsul, by the malicious sect of the Jews, to be of the line of David, & to be a Christian, was scourged, during the space of many days together, being of the age of an hundred and twenty years. In which his Martyrdom he endured so constant, that both the Consul and all the multitude did marvel to see him of that age so constantly to suffer, and so at last being crucified finished his course in the Lord, for whom he suffered, as partly before also is recorded.

In this persecution of Traianus above specified, (which Traianus next followed after Nerua ) besides the other afore mentioned, also suffered Phocas bishop of Pontus, whom Traianus because he would not do sacrifice to Neptunus, caused to be cast into an hot Limekilne: and afterward to be put into a skalding bathe, where the constant godly Martyr, in y ^e testimony of Christ ended his life, or rather entered into l •• e. Anton. Equil. Fascic. temporum.

In the same persecution suffered also Sulpitius and Seruilianus, two Romans. Whose wives are said to be Euphrosina and Theodora, whom Sabina did convert to the faith of Christ, and after were also Martyred. Of which Sabina Jacobus Philippus author of the book called Supplementum, reporteth that in the mount of Auentine in Rome, she was beheaded of Clepidus the governor, in the days of Hadriā. Under whom also suffered Seraphia a virgin of Antioch, as Hermannus witnesseth.

The forenamed authors Anton. and Equilius make mention moreover of Nereus and Achilleus, who in this persecution of Traiane, had the croune of Martyrdom, being put to death at Rome. Eusebius in his iv. book cap. 26. maketh mention of one Sagaris, who about the same time suffered Martyrdom in Asia, Seruilius Paulus being then Proconsul in that Province.

In this persecution beside many other, suffered the blesed Martyr of Christ Ignatius, who unto this day is had in famous reverence among very many. This Ignatius was appointed to the bishopric of Antioch next after Peter in succession. Some do say, that he being sent from Syria to Rome, because he professed Christ, was given to the wild beasts to be devoured. It is also said of him, that when he passed through Asia, being under the most straight custody of his garders, he strengthened and confirmed the parishes through all the cities as he went, both with his exhortations and preaching of the word of God: and admonished them especially and before all other things, to beware and shun those heresies risen up, and sprong newly among them, and that they should cleave and stick fast to the traditiō of the Apostles, which he for their better safeguard, being about to denoūce or put in writing, thought it a thing very necessary to travail in. And thus when he came to Smyrna, where Polycarpus was, he wrote one epistle to the congregation of Ephesus, wherein he made mention of Onesimus their Pastor, & another he wrote to the congregation of Magnesia, being at Meandre, wherein also he forgetteth not Dama their Bishop. Also another he wrote to the congregation of Trallis: the governor of which City at that time he noteth to be one Polibius. Unto which congregation he made an exhortation, lest they refusing Martyrdom, should loose the hope that they desired.

But it shall be very requisite that I aledge somewhat thereof to the declaration of this matter. He wrote therefore as the words lie in this sort. From Syria (saith he) even till I came to Rome had I a battle with beasts, as well by sea, as land, both day & night, being bound in the midst of ten cruel Libardes (that is, the company or band of the soldiers) which, the more benefits that they received at my hands, became so much the worse unto me. But I being exercised and now well acquainted with their injuries, am taught every day more and more: but hereby am I not yet justified. And would to God I were once come to y ^e beasts, which are prepared for me. Which also I wish with gaping mouths were ready to come upon me, whō also I will provoke that they without delay may devour me, and forbear me nothing at all, as those whom before they have not touched or hurt for fear. And if they will not unless they be provoked, I will then enforce them against myself. Pardon me I pray you. How much beneficial it is to me, I know. Now begin I to be a scholar I force or esteem no visible things, nor yet invisible things, so that I may get or obtain Christ Jesus. Let the fire, the galowes, the devouring of wild beasts, the breaking of bones, the pulling a sunder of my members, the broosing or pressing of my whole body, and the torments of the devil or hell it self come upon me, so that I may win Christ Jesus.

And these things wrote he from the foresaid Citye, unto the congregations which we have recited. And when he was even now judged to be thrown to the beasts, he spake for y ^e burning desire that he had to suffer, what time he heard the Lions roaryng: I am the wheat or grayne (saith he) of Christ, I shall be ground with the teeth of wild beasts, that I may be found pure bread. He suffered in the xi. year of Trajan the Emperor. Haec Eusebius, & Hieronym.

Besides this godly Ignatius, many thousands also were put to death in the same persecutiō, as appeareth by the letter of Plinius secundus above recited, written unto the Emperor.

Jerome in his book entitled De viris illustrib, maketh mention of one Publius Bishop of Athens, who for the saith of Christ, the same time during this persecution was put to death and martyred.

Hadrian Emperor.

NExt after this Traianus succeeded Hadriā the Emperor, under whom suffered Alexander the Bishop of Rome, with his two Deacons: Euentius and Theodorus : Also Hermes, and Quirinus, with their families, as latly before was declared.

It is signified moreover in the histories, y ^t in the time of this Hadrian, Zenon a noble man of Rome with ten thousand, two hundredth and three, were slain for Christ. Henr. de Erfordia, and Bergomensis, Lib. 8. make mention of ten thousand, in the days of this Hadrian, to be crucified in the mount Ararath, crowned with crowns of thorn, & thrust into the sides with sharp Dartes, after the example of the Lord's passion. Whose Captains (as Antonin us, & Vincentius in spec. histor. declareth (were Achaicus, Heliades, Theodorus, and Carcerius, &c. Whether this story be y ^e same with the other above of Zenō, or not, it is doubted. As touching the miracles done, and the speaking of the angel, I refer the certainty thereof to Vincentius and such other like authors where mo things seme to be told, then to be true.

There was one Eustachius a Captain, whom Traianus in time past had sent out to war against the Barbarians. After he had by God's grace ualiantly subdued his enemies, and now was returning home with victory: Hadrian for ioymeting him in his journey, to bring him home with triumph, by the way first would do sacrifice to Apollo, for the victory gotten, willing also Eustachius to do the same with him. But when Eustachius could by no means thereto be enforced, being brought to Rome, there with his wife and children suffered Martyrdom under the foresaid Hadrian. It were a long process here to recite all the miracles contained or rather suspected in this story of this Eustachius concerning his conversion and death. How the crucifix appeared to him between the horns of an Hart. Of the saving of his wife frō the shipmen. Of one of his sonnes saved from the Lion, the other saved from y ^e wolf. Of their miraculous preservation from the wild beasts, frō the torments of fire mentioned in Bergomensis, and Vincētius and other. All which as I find them in no ancient records, so I leave them to their authors and compilers of the Legēds.

We read also of Faustinus and Iobita, citizens of the City of Brixia, which suffered Martyrdom with like grievous torments. At the sight whereof, one Calocerius seeing their so great patience, in so great torments, cried out with these words: Vere Magnus Deus Christianorum. That is, verily great is the God of the Christians. Which words being heard, forthwith he was apprehended, and being brought to the place of their executiō, was made partaker of their Martyrdom. Ex Ant. Equilin.

The history of Nicephorus maketh mention of Anthia a godly woman, who committed her son Eleutherius to Anicetus bishop of Rome, to be brought up in the doctrine of Christian faith, who afterward being Bishop in Apulia, was there beheaded with his foresaid mother Anthia, Onomast.

Iustus also and Pastor two brethren, with like Martyrdom ended their lives in a city of Spain called Gomplutum, under the said Hadrian the Emperor.

Likewise Symphorissa the wife of Ge • ulus the Martyr, with her vii. children, is said about the same time to suffer: who first was much, and oft beaten & scourged, afterward was hanged up by the hair of her head. At last having an huge stone fastened unto her, was thrown headlong into the river, & after that her seven childrē in like manner, with sundry & diverse kinds of punishment diversely were martyred by the tirants.

The story of M. Hermannus, and Antoninus, and other, report of Sophia, with her three children also. also of Serapia and Sabina, to suffer under the said Emperor, about the year of our Lord, 130.

As concerning Alexander bishop of Rome, with his ii. Deacons, also with Hermes, Quirinus, Saphyra, and Sabina ▪ Some writers, as Bede, and Marianus Scotus record that they suffered under Traianus. Others again, as Otto Frisingensis with like mo, report that they suffered in the iv. year of this Emperor Hadrian, but of these Martyrs sufficiently hath been said before.

While Hadrian the Emperor was at Athens, he purposed to visit the country of Eleusina, and so did: where he sacrifising to the Gentiles God's, after the manner of the Grecians, had given free leave & liberty, whosoever would to persecute the Christians. Whereupon Quadratus a man of no less zeal excellent, as of famous learning, being thē Bishop of Athens, and Disciple of the Apostles, or at least succeeding incontinent the age of the Apostles, and following after Publius (who a little before was martyred for the testimony of Christ) did offer up and exhibit unto Hadrian the Emperor, a learned and excellent Apology in the defense of the Christian Religion. Wherein he declared the Christians without all just cause or desert, to be so cruelly entreated and persecuted, &c. The like also did Aristides another no less excellent Philosopher in Athens, who for his singular learning and eloquence being notified to the emperor, and coming to his presence, there made before him an eloquent Oration. Moreover, did exhibit unto the said Emperor a memorable Apology for the Christians, so full of learning and eloquence, that as Jerome saith, it was a spectacle and admiration to men in his time, that loved to see wit and learning. Ouer and besides these, there was also another named Serenus Granius a man of great nobility, who likewise did write very pithy & grave letters to Hadrian the Emperor, showing and declaring therein, to be consonant with no right nor reason, for the blood of innocents so to be given to the rage and fury of the people, and so to be condemned for no fault, only for the name and sect that they followed.

Thus the goodness of God being moved with the prayers and constant labor of these so excellent men, so turned the heart of the Emperor, that he being better informed concerning the order & profession of the Christians, became more favorable unto them. And immediately vpō the same directed his letters to Minutius Fundanus (as is partly before mentioned) Proconsul of Asia, willing him frō henceforth to exercise no more such extremity against the Christians, as to condemn any of them having no other crime objected against them but only their name. The copy of which his letter, because that Justin in his Apology doth allege it, I thought therefore to express the same in his own words as followeth.

Thus by the merciful providence of God, some more quiet and rest was given to the Church, although Hermannus thinketh these Alcione days did not very long continue, but that the Emperor changing his Edict, began to renew again persecution against gods people, albeit this soundeth not to be so by the words of Melito in his Apologic to Antoninus hereafter ensuing. In the mean time this is certain, that in the days of this Hadrian, the Jews rebelled again & spoiled the country of Palestine. Against whom the Emperor sent Julius Seuerus, who overthrew in Jury, 50. castels, and burnt and destroyed 980. villages and Tounes, and slue of the Jews 50. thousand, so that with famine, sickness, sword, and fire, Judah was almost desolate. But at length Hadrian the Emperor, which otherwise was named Aelius, repaired and enlarged the City again of Jerusalem, which was called after his name Aeliopolis, or Aelia Capitolina, the inhabitaunce whereof, he granted only to the Gentiles, and to the Christians, forbidding the Jews utterly not to enter into the City.

After the death of Hadrian, who died by bleeding at the nose, succeeded Antoninus Pius, about the year of our Lord, 140. and reigned 23. years. Who for his clemency and modest behavior, had the name of Pius, and is for the same in histories commended. His saying was, that he had rather save one Citizen, then destroy a thousand of his adversaries. At the beginning of his reign, such was the state of the Church, as Hadrian his predecessor had left it, as in which, although there was no Edict set forth to persecute the Christians: yet the tumultuous rage of the Heathen multitude for the causes above specified, did not cease to disquiete and afflict the quiet people of God, impu • ing and ascribing to the Christians whatsoever misfortune happened contrary to their desires. Moreover, inuentyng against them all false crimes and contumelies wherein to accuse them. By reason whereof, diverse there were in sundry places much molested, and some put to death: albeit, as it is to be supposed, not by the consent of the Emperor, who of nature was so mylde and gentle, that either he raised up no persecution against the Christians, or else he soon stayed the same being moved. As well may appear by his letter sent down to the countries of Asia, the tenor whereof here ensueth.

This godly Edict of the Emperor was proclaimed at Ephesus, in the public assembly of all Asia, whereof Melito also Bishop of Sardis, who flourished in the same time, maketh mention in his Apology written in defense of our doctrine to M. Antoninus Verus as hereafter (Christ willing) shall appear. By this means then the tempest of persecution in those days began to be appeased, through the merciful providence of God, which would not have his Church utterly to be overthrown, though hardly yet to grow.

*The fourth Persecution.

AFter the decease of the foresaid quiet and mild Prince Aurelius Antonius Pius (who among all other Emperors of that time made the most quiet end, followed his son M. Antoninus Verus, with Lucius his brother, about the year of our Lord .162. a man of nature more stern and severe. And although in study of Philosophy, & in civil government no less commendable: yet to ward the Christians sharp and fierce, by whom was moved the fourth persecution after Nero. In whose time a great number of them which truly professed Christ, suffered most cruel torments, and punishments, both in Asia and in France. In the number of whom was Polycarpus, the worthy Bishop of Smyrna. Who in the great rage of this persecution in Asia, among many other most constant Saints was also Martyred. Of whose end and Martyrdom I thought it here not vnexpedient to commit to history, so much as Eusebius declareth to be taken out of a certain letter or Epistle, written by them of his own Church, to the brethren of Pontus the tenor of which Epistle here followeth.

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 our father, and of our Lord Jesus Christ, be multiplied, Amen. We have written unto you brethren of those men which have suffered Martyrdom, and of blessed Polycarpus which hath ended and appeased this persecutiō, as it were by the shedding of his own blood. And in the same epistle, before they enter into farther matter of Polycarpus, they discourse of other Martyrs, describing what patience they abode and shown in suffering their torments: which was so great and admirable (saith the Epistle) that the lookers on were amazed, seeing and beholding. how they were so scourged and whipped, that the inward vaynes & arteries appeared, yea even so much that the very intrailes of their bodies, their bowels and members were seen, & after that, were set upon sharp shells taken out of the sea, edged, and sharp, and certain nails and thorns for the Martyrs to go upon, which were sharpened and pointed called Obelisci. Thus suffered they all kind of punishment and torment that might be devised: and lastly, were thrown unto the wild beasts to be devoured. But especially in the foresaid Epistle, mention is made of one Germanicus, how he most worthily persevered and overcame by the grace of God, that fear of death which is engraffed in the common nature of all men, whose notable patience & sufferance was so notable, that the whole multitude wondering at this beloved Martyr of God, for this his so bold constancy, and also for the singular strength and virtue proceeding of the whole multitude of the Christians: began suddenly to cry with a loud voice, saying: destroy the wicked men, let Polycarpus be sought for. And whilst a great uproar and tumult began thus to be raised upon those cries: A certain Phrigian named Quintus, lately come out of Phrigia, who seeing and abhorring the wild beasts, and the fierce rage of them, of an over light mind betrayed his own safety. For so the same letter of him doth report, that he, not reverently but more malipertly then requisite, was together with others rushed into the judgment place, and so being takē, was made a manifest example to all the beholders, that no man ought rashly and unreverantly with such boldness, to thrust in himself, to entermeddle in matters, wherewith he hath not to do.

But now we will surcease to speak more of them, and return to Polycarpus, of whom the foresaid letter consequently declareth as followeth: How that in y ^e beginning, when he heard of these things, was nothing at all afraid nor disquieted in mind, but purposed to have tarried still in the City, till being persuaded by the entreaty of thē that were about him (which desired him instatly that he would convey himself away) hid himself in a grange or village not far of from the City, and there abidyng with a few more in his company, did nothing else (night nor day) but abode in supplication, wherein he made his humble petitiō for the obtaining of peace unto all y ^e congregations through out the world. For that was his accustomed manner so to do. And as he was thus making his prayers three days before he was apprehended, in a vision by night he saw the bed set on fire under his head, and suddenly to be consumed. And when he awaked, he told by and by & expounded unto them that were present, his vision, and told them before what thing should come to pass, that is, how that in y ^e fire he should lose his life for Christ's cause. It is further mentioned. that whē they were hard at hand, which so narrowly sought for him, that he was enforced for the affection and love of his brethren, to fleet into another village, to which place notwithstanding within a little while alter the pursuers came, and when they had taken a couple of children that dwelt therabouts, they so beat one of them w ^t whips, y ^t by the bewraying or confession of him, they were brought to the Inn where Polycarpus was. And they say that the pursuers making no great hast to enter, found him in the uppermost place of the house, from whence he might have escaped into other houses, if he would, but this he would not do, saying: the will of God be done. Furthermore, whē he knew that they were come, as the said history showeth: he came down, and spake unto them with a very chereful and pleasant countenance, so that it was a wonder to see those which a while agone knew not the man, now beholding & viewyng his comely age, and his grave & constant countenance, lamented that they had so much employed their labor, that so aged a man should be apprehended. To conclude, he commanded that straightway without any delay the • able should be laid for them, and persuaded thē that they would eat and di • e well, and required of them boldly, that he might have an hours respite to make his prayers. Which thing after it was granted, he arose and went to pray, so being replenished which the grace of God, that they which were present, and hearing the prayers that he made, were astonied at it, and now many of them were sory that so honest and godly an aged man should be put to death.

After this, the foresaid Epistle or letter, prosecuting the history, addeth more as followeth: After he had made an end of his prayers, & had called to his remembrance all those things which ever happened unto him, and to the universal catholic church throughout all the world (whether they were small or great, glorious or else inglorious) and that the hour was now come in which they ought to set forward, they set him upon an Ass, and brought him to the City upon a solemn feast day. And there met him Irenarchus Herodes, and his father Nicetes, which causing him to come up into the chariote where they sat, persuaded him & said: What hurt I pray thee shall come thereof to thee, if thou say (by the way of salutation.) My Lord Caesar, and to do sacrifice, and thus to save thyself? But he at the beginning made them none answer. Till that when they enforced him to speak, he said: I will not do as ye counsel me I should. When that they saw he could not be persuaded, they gave him very rough language, & of purpose molested him, that in going down the chariot from them, he might hurt or break his legs. But he forcing very light of the matter, as though he had felt no hurt, went merrily and diligently forward, making hast unto the place appointed. And when there was such uproar in the place of execution, that he could not be heard but of a very few, there came a voice from heaven to Polycarpus, as he was going into the Stage or appointed place of judgment, saying: be of good cheare Polycarpus and play the man. No man there was, which saw him that spake, but very many of us heard his voice. And when he was brought in, there was a great noise made by them which understood that Polycarpus was apprehended. The Proconsul asked him whē that he was come, whether his name was Polycarpus or not, and when he said, yea it was, he gave him counsel to deny his name, and said unto him, be good unto thyself, and favor thine old age, and many other such like words which they accustom to speak. Swear saith he, by the Emperors good fortune, look vpō this matter, say thou with us: Destroy these naughty men. Then Polycarpus beholding with constant countenance the whole multitude which was in the place appointed, and giving a great sigh, looked up to heaven, saying: Thou, thou it is that wilt destroy these wicked naughty men. And the Proconsul thus being earnestly in hand with him, said, take thine oath, and I will dyscharge thee, desye Christ, Polycarpus answered: fourscore and syxe years have I been his servant, yet in all this time hath he not so much as once hurt me: how then may I speak evil of my king & sovereign Lord, which hath thus preserved me: Then the Proconsull again enforced him and said: Swear thou I advise thee by Caesar's prosperity. Polycarpus replieth, if thou require of me this fond word of vain boasting, teyning not to know (as y ^u sayest) who I am, I do thee to wit, that I am a Christian: And if thou desire to know the doctrine of Christianity, appoint a day, & thou shalt hear. Perswade the people to this said the Proconsul: Truly saith Polycarpus, I have thought it my part, thus to say unto you, for so much as we are commanded to give unto the governors & powers ordained of God, the honor meet & due to them, and not hurtful unto us: but as for those I do judge them unworthy, to purge myself unto them. Hereupon the proconsul stood up, I have, saith he, wild beasts, to whom I will throw thee, unless thou take a better way: Whereunto Polycarpus answered let thē come: we have determined with our selves that we will not by repentance turn us from the better way, to the worse, but rather convenient it is, that a man turn from the things that be evil, to that which is good and just. Agayne saith the Proconsul, I will taine thee with fire, if that thou set not by the wild beasts, nor yet repent. Then said Polycarpus you threaten me with fire which shall burn for the space of an hour, & shall be within a little while after put out & extinguished, but y ^u knowest not the fire of the judgment that is to come and of everlasting punishment, which is reserved for the wicked & ungodly. But why make you all these delays, give me what death soever ye lift. These & many other such like things being by him spoken, he was so replenished with joy, and boldness, and his countenance appeared so full of grace & favor, that not only he was not troubled with those things which y ^• Proconsul spake unto him, but contrarily the Proconsul himself began to be amazed and sent for the crier, which in the middle of the stage was commanded to cry 3. times, Polycarpus, hath confessed himself to be a Christian, which words of the crier, were no sooner spoken, but that all the whole multitude both of the Gentiles and Jews inhabiting at Smyrna, with a vehement rage and loud voice cried. This is that Doctor or teacher of Asia, the father of the Christians, and the destroyer of our gods, which hath instructed a great mumber that our God's are not to be worshipped, & after this they crid unto Philip the governor of Asia, and required him that he would let loose the Lion to Polycarpus. To whom he made answer that he might not so do, because he had already his pray. Then they cried again altogether with one voice that he would burn Polycarpus a live. For it was requisite that y ^t vision which he saw as concerning his pillow or bolster should be fulfilled: which when he had seen burnt, as he was in his prayer, he turned himself unto the faithful sort which were with him, saying by the way of prophecy, it will so come, that I shall be burned a live. And the Proconsul had no sooner spoken, but it was out of hand performed. For why the multitude by and by brought out of their shops, workehouses, and baynes, wood and other dry matter for that purpose and especially the Jews were most serviceable for that matter, after their woēted manner. And thus the pile being laid, and that now he had put of his garments & undone his girdel, and was about to pul of his shoes, which he had not done before, for that all the faithful sort amongst themselves strived (as it were) who should first touch his body at their farewell, because for the good conversation of his life, yea, from his younger age, he was had in great estimation of all men. Therefore straightway those instruments which are requisite to such a bonfire, were brought unto him, & when the would have nailed him to the stake with iron hoopes, he said, let me alone as I am, for he that hath given me strength to suffer and abide the fire, shall also give power, that without this your provision of nails, I shall abide, & stir not in the midst of this fire or pyle of wood. Which thing when they heard, they did not nail him, but bound him. Therefore when his hands were bound behind him, even as the chiefest Ram taken out of the flock, he was sacrificed as an acceptable burnt offering to God saying: O father of thy well beloved and blessed son Jesus Christ, by whom we have attained the knowledge of thee, the God of angels and powers, and of every creature, and of all just men which live before thee, I give thee thanks, that thou hast vouchsafed to grant me this day that I may have my part amongst the number of the Martyrs in the cup of Christ unto the resurrection of eternal life both of body & soul, through the operation of the holy spirit, among whom I shall be this day received into thy sight for an acceptable sacrifice: & as thou hast prepared, and revealed the same before this time, so thou hast accomplished the same. Which canst not lie, O thou most true God. Wherefore Im like case for all things praise thee, bless thee, and glorify thee by our everlasting Bishop Jesus Christ to whom be glory evermore. Amen.

And as soon as he had ended this word Amen, and finished his prayer, the tormentors began to kindle the fire, & as the flame flashed out vehemently: we to whom it was give to discern the same, saw a marvelous matter, which were also to this purpose preserved, that we might show the same to other. For the fire being made like to ar •• fe or vaute of a house, and after the manner of a shipmans •• yle, filled with wind, compassed about the body of the Martyr as with a certain wall, and he in the middle of the same, not as flesh, that burned, but as gold and silver whe • it is tried in the fire. And surely we smelt a savor so sweet as if Myrre or some other precious balm had given a sent. At the last when those wicked persons saw y ^e his body could not be consumed by fire, they commanded one of the tormentors to come unto him, & thrust him through with his sword. Which being done, so great a quantity of blood ran out of his body that the fire was quenched therewith, & the whole multitude marueyled that there was so much diversity between the infidels and the elect, of whom this Polycarpus was one, being a Disciple of the Apostles, and a prophetical instructour of our times, and Bishop of the Catholic Church of Smyrna, for what word soever he spake both it was and shall be accomplished. But the subtle and envious adversary, when he saw the worthiness of his martyrdom, & that his conversation even from his yoūger years could not be reproved, and that he was adourned with the crown of martyrdom, and had now obtained that incomparable benefit, gave in charge, that we should not take & devide his body. For fear least the remnaunts of the dead corps should be taken away, & so worshipped of the people. Whervpon diverse whispered Niceta the father of Herod, and his brother Dalces in the ear, to admonish the Proconsul, that in no case he should deliver his body, least (saith he) they leave Christ & begin to worship him. And this spake they because the Jews had given them secret warning & provoked them thereunto, who also watched us that we should not take him out of the fire. not being ignorant how that we meant, at no time to forsake Christ, which gave his life for the salvation of the whole world, (as many I mean as are elected to saluatiō by him) neither yet that we could worship any other. For why? him we worship as the son of God, but the Martyrs do we love as disciples of the Lord (& that worthily) for their aboundaunt love towards their king and master, of whom we also desire and wish to be companions, & to be made his disciples. Whē therefore the Centurion saw & perceived the labor of the Jews, the corps being laid abroad, they burnt the same, as was their manner to do.

Thus good Polycarpus with xii. other that came from Philadelphia, suffered Martyrdom at Smyrna, which Polycarpus specially above the rest is had in memory, so that he in all places among the Gentiles is most famous. And this was the ende of this worthy disciple of the Apostles. Whose history the brethren of the congregation at Smyrna, have written in this their Epistle as is above recited.

Iraeneus in his 3. book against heresies, the 3, chap. and Eusaebius in his 4. book, and 14. chap. of his Ecclesiastical history reporteth this worthy saying of Poticarpus : This Polycarpus (saith he) meeting at a certain time Martion, the heretic, who said unto him, doest thou not know me? made answer, I know that thou art the first begotten of Satan. So great fear what evil might ensue thereof, had the Disciples of the Apostles, that they would not speak to them whom they knew to be the deprauers of the verytie, even as Paul saith: The heretic after the first and second admonition, shonne, and avoid: Knowing that he which is such one, is perverse or froward, and damneth himself. This most holy confessor and Martyr of Christ Polycarpus, suffered death in the fourth persecution after Nero, when Marcus Antonius, and Lucius Aurelius Commodus reigned, an, Dom. 167. as Vrsperg. affirmeth, an. 170. as Eusebius witnesseth in his Chronicles the 7. before the Calendes of February.

Of Germanicus mention is made above in the story of Polycarpus of whom writeth Eusebius Lib. 4. cap. 15. notyng him to be a young man, and most constantly to persevere in the profession of Christ's doctrine, whom whē the Proconsul went about to persuade, to remember his age, and to favor him self, being in the flour of his age, he would nor be allured: but constantly and boldly, and of his own accord incited and provoked the wild beast to come upon him, and to devour him, to be deliuerd more speedily out of this wretched life. Haec Eusebius, an, 170.

Thus have you heard out of the Epistle of the brethren of Smyrna, the whole order and li • e of Polycarpus, whereby it may appear that he was a very aged mā who had served Christ, lxxxvj. years since the first knowledge of him, and served also in the ministry about the space of 70. years. This Polycarpus was the schooler and hearer of John the Evangelist, and was placed by the said John in Smyrna. Of him also Ignatius maketh mention in his Epistle which he wrote in his journey to Rome, going toward his martyrdom, and commended to him the government of his Church at Antioch, whereby it appeareth that Polycarpus then was in y ^• ministry. Likewise Iraeneus writeth of the said Polycarpus after this manner. He always taught (said he) those things which he learned of the Apostles, leaving them to the Church, and are only true. Wherevnto also at the Churches that be in Asia, and all they which succeeded after Polycarpus to this day beareth witness, And the same Irenaeus witnesseth also that the said Polycarpus wrote an Epistle to the Phillipians, which whether it be the same that is now extant and read in the name of Polycarpus, it is doubted of some: notwithstanding in the said Epistle diverse things are found very wholesome and Apostolic: as where he teacheth of Christ, of judgment and of the resurrection. Also he writeth of faith very worthily, thus declaring that by grace we are saved, and not by works, but in the will of God by Jesus Christ.

In Eusebius we read in like manner a part of an Epistle written by Irenaeus to Florinus, wherein is declared how that the said Irenaeus being yet young, was with Polycarpus in Asia: at what time he saw & well remembered, what Polycarpus did, and the place where he sat teaching, his who • e order of life and proportion of his body, with the sermons & words which he said to the people. And furthermore, he perfectly remembered howe that the said Polycarpus often times reported unto him those things which he learned and heard them speak of the Lord, his dooinges, power, and doctrine, who heard the word of life with their own ears, all which were more consonant and agreeable to the holy Scripture. Thus with much more hath Irenaeus, concerning Polycarpus.

Jerome also writing of the same Polycarpus, hath howe he was in great estimation throughout all Asia, for that he was scholar to the Apostles and to them which did see and were conversant with Christ himself, whereby it is to be conjectured his authority to be much not only with them of his own Church, but with all other Churches about him.

Ouer and besides, it is witnessed by the said Irenaeus, that Polycarpus came to Rome in the time of Anicetus Bishop of Rome about the yere of our Lord. 157. in y ^• reign of Antoninus Pius, whose cause of his coming thither appeareth to be about the controversy of Easterday: wherein the Asians and the Romans something disagreed among thenselves. And therefore the said Polycarpus in the behalf of the brethren and Church of Asia, took his long iourneye thither to come and confer with Anicetus. Wherof writeth also Nicephorus Lib. 4. declaring that Polycarpus and Anicetus, something varied in opinions and judgment about that mater. And that notwithstanding, yet both freēdly communicated either with the other. insomuch that Anicetus in his Church gave place to Polycarpus to minister the Communion and Sacrament of the Lord's Supper for honor sake, which may be a notable testimony now to us, that the doctrine concerning the free use and liberty of ceremonies, was at that time retained in the church without any offense of stomach, or breach of Christian peace in the Church.

This Polycarpus (as is above mentioned) suffered his Martyrdom even in his own Church at Smyrna, where he had labored so many years in planting of the Gospel of Christ, which was about the year of our Lord 170. as Eusebius rekoneth in his Chronicle, and in the 7. year of Antoninus Verus his reign: whereby it appeareth that Socrates in Historia tripartita was much deceived saying that Polycarpus suffered in the time of Gordianus.

In this fourth persecution beside Polycarpus and other mentioned before, we read also in Eusebius of diverse other, who at the same time likewise did suffer at Smyrna.

Ouer and besides in the said persecution suffered moreover Metrodorus a ministrr: who was given to the fire, & so consumed. An other was worthy Pionius, which after much boldness of speech, with his Apologies exhibited, & his sermons made to the people in the defense of Christian saith, and after much reheuyng and comforting of such as were in prisons, and otherwise discōforted, at last was put to cruel torments and afflictions, then given likewise to the fire, so finished his blessed martyrdom.

After these also suffered Carpus Papylus, and Agathonyca, a woman who after their most constant and worthy confessions were put to death at Pergamopolis in Asia, witnessing Eusebius Lib. 4, cap 7.

And as these suffered to in Asia, so in Rome suffered Felicitas with her 7, children, who under this M. Antoninus Verus, sustained also the cruelty of this persecution. The names of whose children Bergomensis and other histories do thus recite, Ianuarius. Felix, Philippe, Siluanus, Alexander, Vitalis, Martialis. Of whom her first and eldest son Ianuarius after he was whipped and scourged with rods, was pressed to death with leaden waightes. Felix and Phillippe had their brains beaten out with maules. Siluanus was cast down headlong, and had his neck broken. Furthermore, Alexander, Vitalis, and Martialis was beheaded. Last of all Felicitas the mother (otherwise then the accustomed manner was, for such as had borne Children) was slain with the sword. Ex Supplem.

In the rage of this fourth persecution, under the reign of Antonius Pius, suffered also good Justinus, a man in learning and Philosophy excellent, & a great defender of Christian Religion. Who first exhibited unto the Emperor & to the Senate, a book or Apology in the defense of the Christians, and afterward himself also died a Martyr. Of whom in the history of Euseb. Lib. 4. cap. 16. it is thus recorded: That about what time, or a little before that Polycarpus with other diverse Saints suffered Martyrdom in Pargamopolis, a City of Asia, this Justinus (as is aforesaid) pre • ented a book in defense of our doctrine to the Emperor, to wit unto Antonius, and to the Senate. After which he was also crowned with like Martyrdom unto those, whom he in his book had defended, through the malicious means, and crafty circumvention of Crescens.

This Crescens was a Philosopher confirming his life and manners to the Cynical sect, whom for because this Justinus had reproved in open audience, and had borne away the victory of the truth which he defended, he therefore as much as in him lay, did work & procure unto him this crown of Martyrdom. And this did also Justin him self a Philosopher, no less famous by his profession, foresee and declare in his foresaid Apology, telling almost all those things before hand which should happen unto him, by these words saying: And I look after this good turn, that I be slain going by the way, either of some of those whom I have named, and to have my brains beaten out with a bat, or else of Crescens, whom I cannot call a Philosopher, but rather a vain boaster. For it is not convenient to call him a Philosopher, which openly professeth things to him unknown, and whereof he hath no skil, saying and reporting of us, that the Christians be ungodly & irreligiouse: And all to please and flatter them, which are reduced by error.

For whether he objecteth against us the doctrine of the Christians which he hath not read, yet is he very malicious, and worse then the unlearned ideotes, who for the most part use not to dispute or judge of things they know not, and to bear witness of the fame. Or put case that he had read them, yet understandeth he not the majesty of the matters therein contained, or if peradventure he understandeth them, and doth it for this purpose, that he would not be counted as one of them: then is he so much the more wicked and malicious, and the bondslave of vile & beastly both fame and fear. For this I testify of him, giving you truly to understand that for a truth, which I declare unto you, how that I have apposed him, and have put unto him many questions, whereby I know and perceive, that he understandeth nothing. But if so be that this our disputatiō with him, hath not come unto your ears, I am ready to communicate unto you again those questions which I demanded of him, which things shall not be unfit for your Princely honor to hear. But if ye know and understand both what things I have examined him of, as also what answer he hath made, it shall be apparent unto you, that he is altogether ignorant of our doctrine and learning, or else if he knoweth the same, he dare not utter it for fear of his auditors, which thing, as I said before, is a proof that he is no Philosopher, but a slave to vain glory, which maketh none accompt of that, which his own Mayster Socrates had in so great estimation. And thus much of Justin, out of Justin himself.

Now to verify that, which Justin here of him self doth prophecy, that Crescens would and did procure his death, Tacianus (a man brought up of a child in the institutions of the Gentiles, and obtained in the same not a little fame, and which also left behind him many good monuments and Commentaries) writeth in his book against y ^e Gentiles in this sort: And Justin saith he, that most excellent learned man, full well spake and uttered his mind, that the afore recited men were like unto thieves or liars by y ^e high way side. And in the said book speaking afterward of certain Philosophers, the said Tacianus inferreth thus: Crescens therefore (saith he) when he came first into that great City, passed all other in the vicious love of children, and was very much given to covetousness, and where he taught that men ought not to regard death, he himself doth fear death, that he did all his endeavor to oppress Justin with death, as with the most greatest evil that was, and all because that Justin speaking truth, reproved the Philosophers to be men only for the belly and deceauers, and this was the cause of Iustines Martyrdom. Jerome in his Ecclesiastical Catalogue thus writeth: Justin when in the City of Rome he had his disputations, and had reproved Crescens the Cinike, for a great blasphemer of the Christians: for a bellygod and a man fearing death, and also a follower of lust and lechery: at the last by his endeavor and conspiracy was accused to be a Christian, and for Christ shed his blood in the year of our Lord. 154. under Marcus Antonius, as the Cronicles do witness, Abb Vrsperg: and Eusebius in his Cronicle in the xiii. year of the Emperor Antoninus.

Among these above recited is also to be numbered Praxedis a blessed virgins, the daughter of a Citizen of Rome, who in the time of Anicetus there Bishop, was so brought up in the doctrine of Christ, and so affected to his religion, that she with her sister Potentiana, bestowed all her patrimony upon the relieving of poor Christians, giving all her time to fasting and prayer, and to the burryng of y ^e bodies of the Martyrs. And after she had made free all her famelie with her servants, after the death of her sister, she also departed and was buried in peace.

Under the same Antoninus also suffered Ptolomeus, and Lucius for the confession of Christ, in a City of Egypt called Alexandria, whose history because it is described in the Apology of Justinus Martyr, I thought therefore so to set forth the same, as it is alleged in Eusebius, declaring the manner and occasion thereof. Lib. 4 cap. 17. in words and effect as followeth, &c.

There was (saith he) a certain woman married unto a husband, who was given much to laciuiousnes, whereunto she her self in times past was also addict. But she afterward being instructed in the Christian religion, became chaste herself and also persuaded her husband to live chastely: often times telling him that it was written in the precepts of the Christians, that they should be punished eternally, which lived not chastely and justly in this life. But he still continuing in his filthiness, thereby caused his wife to estraunge her self from his company. For why? the woman thought it not convenient to continue in her husbands company, which contemning the law of nature, sought otherwise to satisfy his filthy appetite. Therefore she was purposed to be deuorced frō him. But her neighbors and kinsfolks provoked her, by promising his amendment, to keep company again with him, and so she did. But he after this, took his journey into Alexandria and when it was shown her, that there he lived more licenciously, then at any time before, for that she would not be counted partaker of his incestuous life by coupling her self any longer with him, she gave him a letter of divorce, & so departed frō him. Then her husband, who ought rather to have rejoiced to have so honost and chaste a wife, which not only would not commit any dishonest thing her self, but also could not abide any lewd or misordered behavior in her husband, and that by this her separation she went about to reclayme him from his incest and wickedness to better amendment of life: He in recompense to his wife again, accused her to be a Christian, which at that time was no less then death. Whereupon she being in great peril and danger delivered up unto the Emperor (as Justinus in his Apology writing to the Emperor him self declareth) a supplication, desiring and craving of his majesty, first to grant her so much license as to set her family in order, and that done, afterward to come again & make answer to all that might or should be laid against her: whereunto the Emperor condescended. Then her husband seeing that he could have no vauntage against her devised w ^t himself, how he might bring Ptolomeus (which was her instructor in the faith of Christ) in trouble and accusation: using the means of a certain Centurion who was his very friend, whom he persuaded to examine Ptolomeus whether he were a Christian or not. Ptolomeus (as one y ^e loved the truth, & not thinking good to hide his profession) confessed no less then to the examinour, openly declaring that he had (as truth was) taught and professed the verity of Christian doctrine. For who so denieth him self to be that he is, either condemneth in denying that thing that he is, or maketh himself unworthy of that, the confession whereof he flieth, which thing is never found in a true and sincere Christian. Thus thē he being brought before Vrbicius the judge and by him condemned to suffer: One Lucius being also a Christian, standing by, and seeing the wrong judgment, and hasty sentence of the Judge, said to Vrbicius : what reason, I pray you or equity is this, that this man, who neither is adulterer, nor fornicator, nor homicide, nor fealon, neither hath committed any such crime, wherein he may be charged, thus is condemned only for his name and confession of a Christian. This cōdamnation and these manner of Iudgementes ( O Vrbici ) are neither seemly for the virtuous Emperor, nor to the Philosopher his son, nor yet for the estate of his Senate of Rome.

Which words being heard, Vrbitius making no farther examination of the matter, said unto Lucius : me thinketh thou art also a Christian. And when Lucius had given him to understand that he was also a Christian, the Judge without further delay commanded him to be had away to the place of execution. To whom he answered: I thank you with all my heart, that you release me from most wicked governors, and send me unto my good and most loving father, being also the king of all God's. And in like manner the third man also, coming unto him, and using the like liberty of speech, had also the like sentence of death and condemnation, and crowned also with the same crown of Martyrdom. And thus much out of the Apology of Justinus, by the which story it may appear not to be true, that Gratianus attributeth unto Higynus Bishop of Rome, the deciding of causes matrimonial, seeing that in Justinus time (who was in the same age of Higynus ) the deuorcement of this woman in this history above touched, was not decided by any Ecclesiastical law, or brought before any Bishop, but was brought before a Heathen Prince, and determined by the law civil.

Henricus de Erfordia recordeth out of the Martyrologe of Isuardus, of one Concordus a minister of the City of Spolete, who in the reign of this Antoninus Verus, because he would not sacrifice unto Jupiter, but did spit in the face of the Idole, after diverse and sundry punishments sustaynd, at last with the sword was beheaded. Vincentius in his x. book, chap. 108. reciteth a long story of his acts and life, whereof some part perhaps may seem tolerable. But this verily appeareth to be false and fabulous, concerning the water flowing besides his sepulcher in the forenamed City of Spolete, unto the which water was given (saith Vincentius ) by the virtue of him, for whose name he suffered, to restore sight to the blind, to heal the sick, and to cast out devils. &c. Which kind of virtue to open the eyes of the blind, and to expel devils, neither doth God give to any creature of water, neither is it like that Concordius the blessed Martyr did or would require any such thing at the hands of God.

Isuardus and Bede, Vincentius, and Henricus de Erfordia, with other authors moe, make relation of diverse other Martyrs that by sundry kinds of torments were put to death, under the foresaid Antoninus Verus : the names of whom be Simmetrius, Florellus, Pontianus, Alexander, Gaius, Epipodus, Victor, Corona, Marcellus, Valerianus. The cause or whose Martyrdom was the reprehending of Idolatry and because at the Emperors commandment, they would not sacrifice to Idols. Many sortes of punishments and of miracles are told of them, but at length the end of them all is this, that they were beheaded. Whereby it may be the more suspected, the histories of these writers not to be certain or true, as well touching these, as also other Martyrs, as may appear in Vincentius, in Petrus de Natalibus, & other authors of like sort. In which authors they which list to read more of their miracles, there may find them.

A little before, pag 41 mention was made of Symphorissa, otherwise named Symphorosa, wife of Getulus, with her vii. sons. This Getulus or Getulius, was a minister or a teacher (as witnesseth Martyrol. Adonis ) in the City of Tiber, which Getulus with Cerealis, Amantius, and Primitiuus, by the commandment of Adria were condemned to the fire, wherein they were Martyred and put to death. The names moreour of the seven sons of this Symphorosa, I find to be Crescens, Julianus, Nemesius, Primitiuus, Justinus Statteus, and Eugenius, whom the Chronicle of Ado declareth to be put to death at the commandment of Hadrian, being fastened to vii. stakes, and so racked up with a pulley, and at last were thrust through, Crescens in the neck, Julianus in the breast, Nemesius in the heart, Primitiuus about the nauell, Justinus cut in every ioynte of his body, Stateus run through with spears, Eugenius cut a sonder frō the breast to the lower partes, and then cast into a deep pyt, having the name by the Idolatrous Priests, entitled Ad septem Biothanatos. After the martyrdom of whō also Symphorosa the mother did likewise suffer, as is before declared.

Under the said Antoninus Verus, and in the same persecution, which raged not in Rome and Asia only, but in other countries also, suffered the glorious & most constant Martyrs of Lions and Vienna, two Cities in France, giving to Christ a glorious testimony, & to all Christian men a spectacle, or example of singular constancy, and fortitude in Christ our savior. The history of whom, because it is written and set forth by their own Churches, where they did suffer, mentioned in Euseb. Lib. 5. cap. 2. I thought here to express the same in the form and effect of their own words, as there is to be seen. The title of which their Epistle written to the brethren of Asia and Phrigia thus beginneth.

Amongest other that suffered under Antoninus, mention was made also of Justinus, who as it is said before, exhibited two Apologies, concerning the defense of Christian doctrine, the one to the Senate of Rome, and the other to Antoninus Pius the Emperor, concerning whose suffering, and the causes thereof is partly before declared: this Justin was borne in Neapoli, in the country of Palestine, whose father was Priscus Bachius, as he himself doth testify. By whom in his youth he was set to school to learn, wherein process of time he became a famous and worthy Philosopher, o • whose excellency many learned & notable men do record, For first, he being altogether inflamed and ravished with desire of knowledge, would in no wise be satisfied in his mind, before he had gotten instructors singularly seen in all kind of Philosophy, whereupon he writeth of him self in the beginning of his Dialogue Cum Tripone, thus declaring, that in the beginning he being desirous of that sect and society, applied himself to be the scholar to a certain Stoic, & remaining with him a time, when he nothing profited in divine knowledge (whereof the Stoic had no skill, and affirmed the knowledge thereof not to be necessary) he forsook him, and went to another of the sect of the Perepatetick, a sharp witted man, as he thought with whom after he had been a while, he demanded of him a stipend • for his teaching, for the better confirmatiō of their familiarity. Whereupon Justin accōpting him as no Philosopher left him, & departed. And yet not satisfied in mind but desirous to hear of further learning in Philosophye. adjoined himself to one that professed y ^e Pithagorian • ect, a man of great fame, and one who made no small accompt of himself. Who after he had followed a time, his master, demanded of him whether he had any sight in Music, Astronomy, and Geometry, without the sight of which science, he said he could not be apt to receive the knowledge of virtue and felicity, unless before he had used to apply his mind from sensible matters to the contemplation of things intellible. And speaking much in the common • ation of these sciences, how profitable and necessary they were: after that Justin had declared him self not to be seen therein, the Philosopher gave him over, which grieved Justin not a little, & so much themore because he thought his master to have some knowledge in those sciences. After this Justin considering with himself what time was requisite to the learning of these sciences, and thinking not to di •• erte any longer, thought best to resort to the sect of the Platonistes for the great fame that ran of them: wherefore he chose unto him a singular learned man of that sect, which lately was come to those parties & so remaining w ^t him seemed to profit not a little in contemplation of supernal things, & invisible forms, insomuch that he thought shortly to aspire to such sharpness of wit and wisdom, that out of hand he might atchiue to the comprehension & contēplation of god, which is the end of Plato his Philosophy. And in this manner he bestowed his youth: but afterward he growing to a riper age, howe & by what means the said Justin came to the knowledge & profession of chritianitie, it followeth likewise in his said first Apology: where he affirmeth of him self (as witnesseth Eusebius in his fourth book) that when he did behold the Christians in their torments and sufferings to be so constant in their profession, was therewith maru • ilously moved: after this manner reasoning with himself, that it was impossible for that kind of people to be subject to any vice or carnality, which vices of their own nature are not able to sustain any sharp adversity, much less the bytternesse of death. The sight whereof helped him not a little (being of his own nature inclined to the searching of true knowledge & virtue) to begin thereby to love and embrace Christian Relygion, for so he doth witness of himself in the ende of y ^e first Apology: signifying there how it was his seeking and indeuor to attain to Christianity: Understanding how the Christians by malice of wicked persons were compelled to suffer wrong and torments, and to be evil spoken of. By sight whereof, as he saith himself, he became a Christian, through this occasion, for being thus afflicted in his mind as is aforesaid, it came in his head for his more quietness to go aside to some desert and solitary place void of concourse of people, unto a village or graūge near to y ^e seaside: whither as he approached, thinking there to be all alone, there meeteth with him an old ancient father of a comely visage and gentle behavior, who following him a little of began to reason with him, where after long disputation, when y ^e old man had declared unto him that there was no knowledge of truth amongst the Philosophers, which neither knew God, neither were aided by the holy Ghost: & further had reasoned w ^t him of y ^e immortality of y ^e soul, of the reward of the godly, & punishment of the wicked: then Justin being confirmed with his reasons and arguments, yielded to him of his own accord, and demanded of him by what means he might attain to that true knowledge of God, Wherof he had spoken. Who then counseled him to read & search the Prophets, adjoining therewith prayer: but what master, quoth Justin should I use for the instruction thereof. & who shall be able to help us if these philosophers (as you say) lack the truth, & are void of the same? To whom the old father answering, there have been said he many years before these philosophers, other more aūtient then all these, which being accounted for Philosophers were just and beloved of God: who spake by the spirit of God, foreseing and prophesiyng these things which we see now come to pass, & therefore they are called Prophets. These only have known the truth and revealed it to men, neither fearing nor passyng for any: who were seduced w ^t no opinions of man's invention, but only spake & taught those things which they themselves both heard and saw, being inspired with the holy spirit of god: whose writings and works yet to this day remain. Out of which the reader may receive great profit & knowledge of things, as concerning the first creation of the world & end of y ^e same, with all other things necessary to be known of every true Philosopher which will give credit unto them. Neither in their teaching they do use any demonstration, as being more certain o • themselves, then that they need any such demonstration to be made. For as much as the accomplyshing and the end of things both paste, & now present constraineth us of necessity to believe the words and doctrine which they taught: which men not only therefore are to be believed, but also for their miracles and wonders done are worthy of credit, for that they both preached of God the maker and creator of all things: And also did prophecy before of Christ his son to be sent of him, The which the false Prophets being seduced with false and wicked spyrits, neither have done, nor do, but only take upon them to work certain prodigious wonders for men to gase at, setting out thereby to the world false & unclean spirits: But then afore all things make thy prayer, that y ^e gate of light may be opened unto thee, for otherwise these things cannot be attained unto of every man, but only of such, to whom God and his Christ giveth understanding. These things with much more (which now leisure serveth not, to prosecute) after the foresaid old father had declared unto him he departed: exhorting him well to follow the things which he had spoken. And after that Justin as he himself witnesseth, saw him no more. Immediatly after this Justin being all inflamed as with fire kindled in his breast, began to conceive a love & zeal toward the Prophets and all such as were favored of Christ. And thus he reuoluing in his mind more and more these words, found only this Philosophy among all other professions, both sure and profitable, and so became he a Philosopher, & in time by these means afterwards he was made a Christian and Baptized. But where he received this holy Sacrament of Baptism, it is not read of, nor yet by what occasiō he left his country and came to Rome. This only we read in Jerome that he was in Rome, & there used certain exercises which he called Diatribas, disputing there with Crescens, a Cinycal philosopher, as is before touched. But this is certain how that Justin after he had received the professiō of Christian Religiō, became an earnest defēder of the same, traueiling and disputing against all the adversaries thereof fearing neither peril of life nor danger of death whereby he might maintain the doctrine of Christ, against the malicious blasphemers and also augment the number of Christian believers. As may appear by his vehement disputations against y ^e heathen Philosophers. Also moreover as well appeareth in that long disputatiō which he had with one Tripho at Ephesus: as also in his confutations of heretics. Furthermore his conflicts and Apologies which with great courage & security he exhibited against the persecutors of the Christians, both the Emperor and the Magistrates, yea and the whole Senate of Rome, do testify the same.

Of the which Apologies the first he wrote to the Senate of Rome, and after to Antoninus Pius the Emperor as is before mentioned, where, in the first writing with great liberty to the Senate he declared: that of necessity he was compelled to write and utter his mind and conscience to them. For that in persecuting of the Christians they did neglect their duty, and highly offended God, and therefore need they had to be admonished. And further writing to Vrbitius liefetenaunt of the City, said, that he put men to death and torments for no offense committed, but for the confession only of the name of Christ: which proceedings and judgments neither became the Emperor nor his son, nor the Senate: defending moreover in the said Apology and purgyng the Christians of such crimes as falsely were laid and objected against them by the Ethnikes.

And likewise in his second Apology writing to Antonius the Emperor and his successors, with like gravity and free liberty, declareth unto them how they had the name, commonly being reputed & taken as virtuous Philosophers, mayntayners of justice, lovers of learning, but whether they were so, their acts declared. As for him neither for flattery nor favor at their hands, he was constrained thus to write unto them, but only to sue unto thē and desire a serious & righteous kind of dealing in their judgments and sentences. For it becometh Princes to follow uprightness & piety in their judgments, not tyranny and violence: & also in plain words chargeth as well the emperor as the Senate with manifest wrong. For that they did not grant the Christians, that which is not denied to all other malefactors, judging men to death not convicted but only for the hatred of the name: Other men which be appeached (said he) in judgment, are not condemned, before they are convicted: but on us you take your name only for the crime, when as indeed you ought to see justice done vpō our accusers. And again (saith he) if a Christian being accused only deny that name, him you release being not able to charge him with any other offense. But if he stand to his name, only for his confession you may cast him, where indeed it were your duty rather to examine their manner of life what thing they confess or deny, and according to their demerits to see justice done.

And in the same further he saith, you examine not the causes, but incensed with rash affections as with the spur of fury, ye slay & murder them not convicted, without any respect of justice. And further he addeth: Some peradventure will say certain of them have been apprehended & taken in evil doings, as though (saith he) you used to inquire vpō them being brought afore you, & not commonly to condemn thē before due examination of their offense for the cause above mentioned. Where also in the ende of y ^e said Apology after this manner he reprehendeth thē. You do degenerate (quoth he) from the goodness of your predecessors, whose example 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 gilty of some notorious crime I find that all his vehement and grave Apology standeth upon most strong & firm probations: denying y ^t the Christians ought by conscience at the will & commandment of the Emperor & Senate to do sacrifice to the Idols. For the which they being condemned, affirm y ^t they suffer open wrong: approving moreover that the true & only Religion, is the Religion of the Christians: whose both doctrine and conversation hath no fault. Justinus although with these and such like persuasions did not so prevail with the Emperor to cause him to love his Religion & become a Christian (for that is not written) yet thus much he obtained, that Antoninus writing to his Officers in Asia in the behalf of the Christians, required and commanded them, that those Christians which only were found guilty of any trespass, should suffer, and such as were not convicted, should not therefore only for the name be punished, because they were called Christians. By these it is apparent with what zeal and faith this Justinus did strive against the persecutors, which (as he said) could kill only but could not hurt.

This Justinus by the means and malice of Crescens the Philosopher as is before declared, suffered Martyrdom under Marcus Antoninus Verus a little after that Polycarpus was martyred in Asia, as witnesseth Eusebius. Lib. 4. Here is to be gathered how Epiphanius was deceived in the time of his death, saying that he suffered under Rusticus the president, and Adrian the Emperor, being of xxx. years of age, which indeed agreeth not neither with Eusebius, nor Jerome, nor Swide, nor other moe, which manifestly declare and testify how he exhibited his Apology unto Antoninus Pius which came after Adrian. Thus hast thou good Reader the li • e of this learned & blessed martir although partly touched before, yet now more fully & amply discoursed, for the better commendatiō of his excellent & notable virtues of whose small ende thus writeth Photios saying that he suffering for Christ died cheerfully & with honor.

Thus have ye heard the whole discourse of Justinus and of the blessed Saints of France, Vetius, Zacharias, Sanctus, Maturus, Attalus, Blandina, Alexander, Alcibiades, with other, recorded and set forth by the writing of certain Christian brethren of the same Church & place of France. In the which foresaid writing of theirs moreover appeareth the great meekness and modest constancy of the said martyrs described in these words: such followers were they of christ who when he was in the form of God thought it no robbery to be equal with god, being in y ^e same glory with him, that they not once nor twice, but oft times suffered martyrdom, & taken again from the beasts & bearing wounds tearinges and skarres in their bodies, yet neither would count them selves Martyrs, neither would they suffer us so to cal thē: but if any of us either by word or letter would call them Martyrs, they did vehementlye rebuke them: saying that y ^e name of martyrdom was to be given to Christ the faithful and true martir, the first borne of the dead, & the captain of life, testifiyng moreover that martyrdom belongeth to such, who by their martyrdom were already passed out of this life, and whom as christ by their worthy confession hath received unto him self and hath sealed up their Martirdome by their ende finished: As for thē, which were not yet consūmated, they (said they) were not worthy the names of martyrs, but only were humble and worthy confessors, desiring also their brethren with tears, to pray without ceasing for their confirmation. Thus they performing in deed that which belonged to true Martyrs, in resisting the heathen with much lybertie, and great patience, without all fear of man, being replenished with the fear of God, refused to be named of their brethren for martyrs. And after in the said writing it followeth more: they humbled themselves under the mighty hand of God, by which they were greatly exalted. Then they rendered to all men a reason of their faith, they accused no man, they loosed all, they bound none. And for them which so evil did entreat them, they prayed, following the example of Stephen the perfect Martyr, which said: O Lord impute not their sin to them. And after again: Neither did they proudly disdain against them which fell but of such as they had, they imparted to them that lacked bearing toward them a motherly affection, shedding their plentiful tears for them to God the Father, and prayed for their life and salvation, and as God gave it them, they also did communicate to their neighbors. And thus they as conquerors of all things departed to God. They loved peace, and leaving the same to us; they went to God, neither leaving any molestation to their mother, nor sedition or trouble to their brethren, but joy, peace, concord, and love to all.

Out of the same writing moreover concerning these Martyrs of France afore mentioned, is recorded also another history, not unworthy to be noted, taken out of the same book of Eusebius. cap. 3. Which history is this.

There was among these constant and blessed Martyrs, one Alcibiades, as is above specified: which Alcibiades ever used a very straight died, receiving for his food and sustenance nothing else but only bread and water: when this Alcibiades now • eing cast into prison, went about to accustom the same straitness of diet, after his usual manner before it was revealed by God to Attalus afore mentioned, one of the said company, being also the same time imprisoned after his first conflict upon the scaffolde that Alcibiades did not well in that he refused to use and take the creatures of God: & also thereby ministered to other a pernicious occasion of offensive example. Whereupon Alcibiades being advertised, & reformed, began to take all things boldly and with giving thanks, whereby may appear to all scrupulous consciences, not only a wholesome instrucion of the holy Ghost, but also here is to be noted how in those days they were not destytute of the grace of God: but had the holy spirit of God to be their instructor, Haec Euseb.

The foresaid martyrs of France also the same time, commended Irenaeus newly then made minister, with their letters unto Eleutherus Bishop of Rome: as witnesseth Euseb. in the x. thap. of the same book, which Irenaeus first was the hearer of Polycarpus, then made minister (as is said) under these Martyrs. And after their death, made Bishop afterward of Lions in France and succeeded after Photinus. Besides this Justinus there was also the same time in Asia, Claudius Apolinaris, or Apolinarius Bishop of Hierapolis, And also Melito Bishop of Sardis an eloquent & learned man, much commended of Tertullian, who succeeding after the time of the apostles, in the reign of this Antoninus Verus, exhibited unto him, learned and eloquent Apologies, in defense of Christ's Religion, like as Quadratus and Aristides above mentioned, did unto the Emperor Hadrian whereby they moved him somewhat to stay, the rage of his persecution. In like manner did this Apolinaris and Melito (stirred up by God) adventure to defend in writing the cause of the Christians unto this Antoninus. Of this Melito, Eusebius in his fourth book making mention, excerpeth certain places of his Apology, in these words as followeth. Now saith he which was never seen before, the godly suffereth persecution by occasion of certain Proclamations & Edicts proclaimed throughout Asia, for vilanous Sichophantes, robbers & spoilers of other men's goods grounding them selmes upon those Proclamations, and taking occasion of them, rob openly night and day, and spoil those which do no harm: And it followeth after: which if it be done by your commandment, be it so well done. For a good Prince will never command but good things. And so we will be contented to sustain the honor of his death. This only we most humbly beseech your Majesty, that calling before you and examining the authors of this tumult and contention, then your grace would justly judge whether we are worthy of cruel death or quiet life. And then if it be not your pleasure, and that it proceedeth not by your occasion (which indeed against your barbarous enemies were to bad) the more a great deal we are petitioners to your highness, that hereafter you will vouchsafe to hear us thus so vexed and oppressed with these kind of vylanous robberies. And verily our Philosophy & doctrine did first among the barbarous take place, which doctrine first in the days of Augustus your predecessor, when it did reign and flourish, thereby your Empire became most famous & fortunate: and from that time more and more the state of the Roman Empire increased in honor whereof you most happily were made successor, and so shall your son to. Honor therefore this Philosophy, which with your Empire sprang up and came in with Augustus which your progenitors above all other honored & most esteemed. And verily this is no small argument of a good beginning, that since our doctrine flourished in the Empire, no misfortune or loss happened frō Augustus time: but contrary always victory, good and honorable years, as ever any mā would wish. Only among all, and of all Nero and Domitian being kindled by diverse naughty and spitfull persons cauillingly objected against our doctrine, of whom this Sicophanticall slaundring of us by naughty custom first came and sprang up. But your godly fathers espying the ignorance of these, oftentimes by their writing corrected their temerous attempts in that behalf. Among whom your granfather Adrian w ^t many other is read of, to have written of Fundayne the Proconsul and Lieutenāt of Asia. And your father, your own father I say, with whom you ruled in all things, wrote to the Cities under his signet, as the Laersens, Thessalonicenses, Athenienses and Grecians rashly to innouate or alter nothing of your highness: therefore, who in this case is of that sect as your predecessors were, yea & of a more benign & Philosophical mind, we are in good hope to obtain our petition and request.

Thus much out of the Apology of Melito, who writing to Onesimus, giveth to us this benefit to know the true Catalogue, & the names of all the autentike books of the old Testament, received in the ancient time of the prymitiue Church. Concerning the number & names whereof the said Melito in his letter to Onesimus declareth, howe that he returning into the parts where these things were done and preached, there he diligently inquired out the books aprooued of the Old Testament, the names whereof in order he subscribeth & sendeth unto him as followeth: The five books of Moses, Genesis, Exodus, Leviticus, Numeri, Deuteronomi, Jesus Nave, The Judges, Ruth, Four books of Kings: Two books Paralipomenon. The Psalms Proverbs of Solomon The book of Wisdom: The Preacher. The song of songs. Job. The Prophets, Isaiah, Hieromie, twelve Prophets in one book, Daniel, Ezekiel, Esdras. And thus much of this matter, which I thought here to record, for that it is not unprofitable for these latter times to understand what in the first times was received, and admitted as autentike, and what otherwise.

But from this little digression to return to our matter omitted, that is, to the Apologies of Apolinarius and Melito, in the story so it followeth, that whether it was by the occasiō of these two Apologies, or whether it was through the writing of Athenagoras a Philosopher, and a Legate of the Christians, it is uncertain: but this is certain that the persecution the same time was staid. Some do think, which most probably seem to touch the truth, that the cause of staying this persecution, did rise upon a wonderful miracle of God, shown in the Emperors campe by the Christians the story whereof is this: At what time the two brethren Marcus Antonius, and Marcus Aurelius Commodus Emperors, joining together, warred against the Quades, Vandals, Sarmates, and Germans, in the expeditiō against them their army by reason of the imminent assault of their enemies, was cooped & shut in within the straights and hot dry places, where their soldiers besides other difficulties of battle, being destitute of water, five days, were like to have perished, which dread not a little discomfited them, & did abate their courage. Wherein this their so great distress and jeopardy, suddenly wythdrew from the army a legian of the Christian soldiers for their succor: who falling prostrate upon the earth, by ardent prayer, by & by obtained of God double relief: by means of whom God gave certain pleasant showers from the element, whereby as their soldiers quenched their thirst so were a great number of their enemies discomfited & put to flight by the continual lightnings which shooted out of the air. This miracle so pleased & won the Emperor, that ever after he waxed gentler & gentler to the Christians & dyrected his letters to diverse of his rulers, as Tertullian in his Apology witnesseth, commaūding thē therein to give thanks to the Christians, no less for his victory, then for the preservation of him and all his men. The copy of which letter hereafter ensueth.

Thus the tempestuous rage of persecution against the Christians began for a time to asswage partly by the occasion hereof, partly also upon other causes incident, cōpelling the enemies to surcease their persecutiō, as great plagues & pestilence lying upon the country of Italy: likewise great wars, as well in y ^e East partes, as also in Italy and France, terrible earthquakes great floods, no • some swarms of flies and vermin devouring their corn fields, &c. And thus much of things done under Antoninus Verus which Antoninus in the beginning of his reign joined with him in the government of the Empire, his brother Marcus Aurelius Commodus, who also was with him at the miraculous victory gotten by the Christians, as Eusebius cap. 5. Lib. 5. recordeth, contrary Platina in vita Soteris, and the book entitled Flores historiarū, refer the same to the time of Antoninus verus, and his son Lucius Antoninus Commodus, and not of Marcus Aurelius Commodus his brother. But howsoever the truth of years do stand, certain it is, that after the death of Antoninus Verus, and of Aurelius Commodus, succeeded Lucius Antoninus, Commodus the son of Verus who reigned 13. years.

In the time of this Commodus, although he was an incōmodious Prince to the Senators of Rome, yet notw ^t standing there was some quietness universally through the whole Church of Christ from persecution by what occasion it is not certain. Some think of whom is Xiphilinus that it came through Marcia the Emperou • s concubine, which favored the Christians: but how soever it came saith Eusebius, the fury of the raging enemies was then somewhat mittigated. & peace was given by the grace of Christ, unto the Church throughout the whole world. At what time the wholesome doctrine of the Gospel allured and reduced the harts of all forces of people, unto the true Religion of God, insomuch that many both rich and noble personages of Rome, with their whole families and households to their salvation, adjoined thē to the Church of Christ.

Among whom there was one Apollonius, a noble man and a Senator of Rome, mentioned in Eusebius. Lib. 5. ca. 21. who being maliciously accused unto the Senate by one whom Jerome writeth to be the servant of y ^e said Apollonius, and nameth him Seuerus : but whose servant soever he was, the wretched man came soon enough before the judge, being condignly rewarded, for that his malicious diligence. For by a law which y ^e Emperor made that no man upon pain of death should falsely accuse the Christians, he was put to execution, & had his legs broken forthwith, by the sentence of Perenninus the judge, which being an heathen man, he pronounced against him: but the beloved martyr of God, when the judge with much a do had obtained of him to render an accout before the honorable Senate of his faith, under whose defense and warrant of life he did the same, delivered unto them an eloquēt Apology of the Christian belief: but the former warrant notwithstanding, he by the decree of the Senate, was beheaded, and so ended his life: For that there was an ancient law among them decreed, that none that professed Christ, and therefore araigned, should be released without recantation, or altering his opinion.

This Commodus is said in stories to be so sure & steady handed in casting the dart, that in the open Theatre before the people, he would encounter with the wild beasts, and be sure to hit them in place where he appointed. Among diverse other his vicious and wild parts he was to far surpressed in pride & arrogancy, that he would be called Hercules, and many times would show himself to the people in the skin of a Lion, to be counted thereby the king of men, like as the Lion is of the beasts.

Upon a certain time being his birth day, this Commodus, calling the people of Rome together, in a great roialtye having his lions skin upon him, made sacrifice to Hercules & Jupiter, causing it to be cried through the Citty that Hercules was the patron and defender of the Citye. There were the same time at Rome. Vincentius, Eusebius, Peregrinus, Potentianus, learned men, and instructors of the people, who following the steps of the Apostles, went about from place to place where the Gospel was not yet preached, converting the Gentiles to the saith of Christ, These hearing the madness of the Emperor & of the people, began to reprove their idolatrous blindness, teaching in villages & towns all that heard them, to believe upon y ^e true and only God, and to come away from such worshipping of devils, and to give honor to God alone, which only is to be worshipped, willing them to repent and to be Baptized, least they perished with Commodus. With this their preaching, they converted one Julius a Senator and other to the Religion of Christ. The Emperor hearing thereof, caused thē to be apprehended of Vitellus his Captain, and to be compelled to sacrifice unto Hercules, which when they stoutly refused, after diverse grievous torments and great miracles by them done, at last they were pressed with • eaden waightes to death, Vincentius. Lib. 10. cap. 119. & Chron. Henr. de Erfordia.

This Peregrinus above mentioned had been sent before by Xistus Bishop of Rome, into the parties of France, to supply there y ^e room of a Bishop and teacher, by reason y ^t for the continual and horrible persecutions there above touched, those places were left desolat and destitute of ministers and instructors, where after he had occupied him self w ^t much fruit among the flock of Christ, and had stablished the congregation there, returning home again to Rome, there finished at last (as it is said) his martyrdom.

Now remaineth likewise to speak of Julius, which Julius being as is afore described, a Senator of Rome, and now won by y ^e preaching of these blessed men, to the faith of Christ, did eftsoons invite them & brought them home to his house, where being by them more fully instructed in Christian religiō, he believed in the gospel. And sending for one Ruffinus a Priest, was with all his family by him baptized, who (not as the common sort was wont to do) kept close and secret his faith: but incensed with a marueylous and sincere zeal openly professed the same: altogether wishing and praying to be given to him by God, not only to believe in Christ, but also to hasarde his life for him. Which thing the Emperor hearing, how that Julius had forsakē his old religion, and became a Christian, forthwith sent for him to come before him, unto whom he spake on this wise O July, what madness hath possessed thee, that this thou doest fall from the old & common Religion of thy forefathers who acknowledged and worshipped Jupiter & Hercules their gods, & now doest embrace a new & fond kind of Religion of the Christians: At which time Julius having good occasion to show and opē his faith gave straight way accompt thereof to him, and affirmed that Hercules & Jupiter were false God's, & how the worshippers of thē should perish with eternal damnation & punishments. Which the Emperor hearing, how that he condemned & despised his God's, being then inflamed with a great wrath as he was by nature very choleric, committed him forthwith to Vitellus, the master of the soldiers, a very cruel & fierce man, to see Julius either to sacrifice to mighty Hercules or refusing the same to slay him. Vitellus as he was commanded) exhorted Julius to obey the Emperors commandment and to worship his God's, Alledging how that the whole Empire of Rome was not only constituted, but also preserved and maintained by them. Which Julius denied utterly to do, admonishing sharply in like manner Vitellus to acknowledge the true God, and obey his commandments, least he with his master should die some grievous death. Whereat Vitellus being moved, caused Julius with cougels to be beaten unto death.

These things being thus briefly recited touching such holy martyrs, as hitherto have suffered, now remaineth that we return again to the order of the Romaine Bishops such as followed next after Alexander, at whom we left, whose succeder next was Xistus or Sixtus, the sixth Byshoppe counted after Peter, and governed that ministry the space of x years as Damascus & other do write. Vrspergensis maketh mention but of ix. years. Platina recordeth that he died a Martyr, and was buried at Uaticane. But Eusebius speaking of his discease, maketh no word mentiō of any Martyrdom. In the 2. tome of the Councelles certain Epistles be attributed to him, whereof Eusebius Damasus, Jerome, and other old authors, as they make no relation, so seem they to have no intelligence nor knowledge of any such matter. In these counterfeit epistles, & in Platina appeareth y ^e Xistus was the first author of these ordinances. First that the holy mysteries and holy vessels should be touched, but only of persons holy and consecrated, especially of no woman, Itē that the corporas cloth should be made of no other cloth, but of fine linen. Item that bishops such as were called up to the Apostolic sea, returning home again, should not be received at their return, unless they brought with them letters from the bishop of Rome, saluting the people. Itē, at the celebration he ordained to be song this verse, Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth. Where moreover is to be noted, that the said Platina, in the life of this Xistus, doeth testify that Peter ministered the celebration of the communion only with the Lord's prayer. These tryflyng ordinances of Xistus, who is so rude that seeth not or may not easily conjecture to be falsely fathered of Xistus, or of any father of that time, first by the uniform rudeness and style of all those decretal letters, nothing sauouryng of that age, but rather of y ^e later dunsticall times that followed. Also by the matter and argument in those leters contained, nothing agreing with the state of those troublesome days. Neither again is it to be supposed that any such recourse of bishops was then to the Apostolical sea of Rome, that it was not lawful to return without their letters: when as the persecution against the Christians was then so hot, in the days of Hadrian that the Bishops of Rome themselves were more glad to flee out of the City, then other bishops were to come to them unto Rome. And if Xistus added the Sanctus unto the Mass cannon, what piece then of the canon went before it, when they which put to the other patches came after Xistus : And if they came after Xistus that added the rest, why did they set their pieces before his, seeing they y ^t began the first piece of the canon, came after him?

The same likewise is to be judged of the Epistles & ordinances of Telesphorus, who succeeded next unto Xistus, and being Bishop of that congregation the term of a 11, years, the first year of the reign of Antoninus Pius, died Martyr, about the year of our Lord. 138. His Epistle like unto the rest containing in it no great matter of doctrine, hath these ordinances: First he commandeth all that were of the Clergy to fast and abstain from flesh eating, vii. weeks before Easter. That three Masses should be said upon the Nativity day of the Lord. That no lay man should accuse either bishop or priest. He ordained moreover Gloria in excelsis, to be added to the Mass, &c. but these things falsely to be feigned upon him may easily be conjectured. For as touching the vii. weeks fast neither doth it agree with the old Roman term commonly received, calling it Quadragesima, that is the xl. days fast: neither with the example of our Savior, who fasted not seven wekes but only xl. days. Moreover, as concerning this xl. days fast, we read of the same in the Epistle of Ignatius, which was long before Telesphorus : whereby it may appere that this Telesphorus was not the first inuentour thereof. And if it be true, that is lately come out in the name of Abdias (but untruly, as by many conjectures may be proved) there is read, that in the days of S. Matthew this Lent, fast of xl. days was observed long before Telesphorus : by these words that follow: In the days said he, either of Lente, or in the time of other lawful fastinges, he that abstaineth not as well from the eating meat as also from y ^e mixture of bodies, doth incur in so doing not only pollution, but also committeth offense, which must be washed away with the tears of repentance. Agayne, Apollonius, affirmeth that Montanus the heretic, was the first deviser and brynger in of these laws of fasting into the Church, which before was used to be free. Euseb. Lib. 5. cap. 18. but especially by Socrates, writer of the Ecclesiasticali story, who lived after the days of Theodosius, may be argued, that this vii. wekes fast is falsely imputed to Telesphorus. For Socrates in his first book, speaking of this time hath these words: Romani namque tres ante Pascha septimanas praeter Sabbatum & Dominicam continuas ieiuuant, that is: the Romans (saith he) do fast three weeks continually before Easter, beside the Sabbath and the Sunday. And moreover, speaking of the diverse and sundry fastings of Lent in sundry and diverse Churches, he addeth these words: And because that no man can bring forth any commandment written of this matter, it is therefore apparent, that the Apostles left this kind of fast free to every man's will and judgment, least any should be constrained by fear and necessity to do that which is good, &c. With this of Socrates, agreeth also the words of Sozomenus, living much about y ^• same time, in his seventh voke, where he thus writeth: The whole fast of Lent (saith he) some comprehend in six weeks, as do the Illyrians, and the west churches, with all Libia, Egypt, & Palestine: some in vii. weeks, as at Constantinople, & y ^e parties bordering to Phoenicia : other some in three weeks, next before the day of Easter, & some again in ii. weeks. &c. By y ^e which it may be collected, y ^t Telesph. never ordained any such fast of vii. wekes: which otherwise neither would have ben neglected in Rome, & in y ^e west churches: neither again would have been vnremembred of these ancient Ecclesiastical writers, if any such thing had been. The like is to be thought also of the rest, not only of his constitutions: but also of the other ancient Bishops & Martyrs, which followed after him, as of Higinus. an. 142. who succeeding him & dying also a Martyr, as Volateranus, Lib. 22. declareth, is said or rather feigned to bring in the cream, one Godfather and Godmother in Baptism, to ordain the dedication of Churches: when as in his time so far it was of, that any solemn Churches were standing in Rome, that vnneth the Christians could safely conuent in their own houses. Likewise they distincting the orders of Metropolitans, Bishops, and other degres, savor nothing less then of that time.

After Higynus followed Pius, who as Platina reporteth was so precisely devout about the holy mysteries of the Lord's Table, that if any one croome thereof did fall down to the ground, he ordained that the Priest should do penance xl. days. If any fell vpō the Superalter, he should do penance iii. days: if upon the linen Corporas cloth iv. days: if upon any other linen cloth. ix. days. And if any drop of the blood (saith he) should chance be spilled, wheresoever it fell it should be licked up, if it were possible if not the place should be washed or pared, & so being washed or pared, should be burned and laid in the vestry. All which toys may seem to a wise man, more vain and trifling, then to favor of those pure and straight times of those holy Martyrs. This Pius (as is reported) was much conversant with Hermes called otherwise Pastor. Damasus saith he was his brother, but how is that like that Hermes being the disciple of Paul, or one of the lx. disciples, could be the brother of this Pius ? Of this Hermes & of the revelations the foresaid Pius in his Epistle decretal (if it be not forged) maketh mentiō, declaring that unto him appeared the aungel of God in the habit of a shepherd, commanding him, y ^t Easter day should be celebrated of all men vpō no other day, but upon a Sunday, whereupon, saith the Epistle, Pius the Bishop, by his authority Apostolical, decreed and commanded the same to be observed of all men.

Then succeeded Anicetus, Soter, and Eleutharius, about the year of our Lord. 180. This Eleutherius, at the request of Lucius king of Britanes, sent to him Damianus, and Fugatius, by whom the king was converted to Christ's saith, and baptized about the year of our Lord 179. Nauclerus, Lib. Chro. Gen. 6. saith, it was, an. 156. Henr. de Erfodia, saith, it was, 169. in the xix. year of Verus the Emperor, some say it was in the vi. year of Commodus, which should be about the year of our Lord, 185. Timothy in his story thinketh that Eleutherius came himself: but that is not like And as there is a variance among the writers for y ^e count of years: So doth there rise a question among some, whether Eleutherius was the first that brought the faith from Rome into this lande or not. Nicephorus. Lib. 2. cap. 4. saith that Symō Zealots, came into Britain. Some other allege out of Gildas de victoria Aurel Ambrosi, that Joseph of Aramathie after the dispersion of the Jews, was sent to Philip the Apostle from France to Britain; about the year of our Lord 63. and here remained in this land all his time, and so with his fellows laid the first foundation of Christian faith among the Britain people. Whereupon other preachers and teachers coming afterward confirmed the same & increased it more. And therefore doth Petrus Cluniacensis call the Scotishmen & so doth count them as more ancient Christians. For the confirmation hereof might be alleged the testimony of Origen, of Tertullian, and the words also of the letter of Eleutherius which import no less, but that the faith of Christ was here in England among the Britain people, before Eleutherius time, & before the king was converted, but hereof more shall be spokē hereafter (Christ willing,) when after the tractation of these .x. persecutions, we shall enter y ^e matter of our English stories.

About this time of Commodus aforementioned among diverse other learned men and famous teachers whō God stirred up at that time (as he doth at all other times raise up some) in his church, to confound y ^e persecutors by learning and writing, as the Martyrs to confirm the truth with their blood, was Serapion Bishop of Antioch, Egesippus a writer of the Ecclesiastical history from Christ's Passion to his time, as witnesseth Jerome, & Eusebius Lib. 4. cap. 8. & 22. which books of his be not now remaining And those that be remaining (which be 5. de excidio Hierosol. ) be not mentioned neither of Jerome, nor of Eusebius Miltiades which also wrote his Apology in defense of Christian Religion, as did Melito Quadratus, and Aristides before mentioned. About y ^e same time also wrote Heraclitus, who first began to write annotations & enarrations upon the new Testament, and Epistles of the Apostles. Also Theophilus Bishop of Caesaria, Dionysius Byshoppe of Corinth a man famously learned, which wrote diverse Epistles to diverse Churches, & among other writeth, exhorting Penitus a certain Bishop, Ne grave seruandae castitatis onus necessario fratribus imponat, sed multorum sese imbecilitati attemperet, that is, that he would lay no yoke of chastity of any necessity upon his brethren: but that he would consider the infirmity of other, and bear with it. Euseb. Lib. 4. cap. 23. Moreover y ^e said Dionisius in his Epistles writing of Dionisius Agiopagites, declareth of him how that he was first converted to the Christian faith by S. Paul, according as in the acts is recorded, and afterward was made the first Bishop of Athens, but maketh there no mention of his book de Hierarchia. Whereby it may easily appear, what is to be judged of that book. Furthermore, by the Epistles of the said Dionisius Corint. this we have to understand, to be the use at that time in Churches to read the letters and Epistles, such as were sent by learned Bishops and teachers unto the Congregations, as may appear by these words of Dionisius, who writing to y ^e church of the Romans, and to Soter saith. This day we celebrate the holy Dominical day. In which we have read your Epistle, which always we will read for our exhortation, like as we do read also the Epistle of Clement sent to us before, &c. Euseb. ibid. where also mention is made of keeping the Sunday holy. Whereof we find no mention made in ancient authors, before his time, except only in Justinus Martyr, who in his description declareth two times most especially used for Christian men to congregate together, first, when any convert was to be Baptized. The second was upon the Sunday, which was wont for ii. causes then to be hallowed. First, because (saith he) upon that day God made the word, Secondly, because that Christ upon that day first shown himself after his resurrection to his Disciples, &c.

Ouer and beside these above named, about the days of Commodus, wrote also Clemens Alexandrinus, a man of notable and singular learning, whose books, although for a great part be lost, yet certain of them yet remain wherein is declared among other things, the order and number of the books and Gospels of the new testament, &c.

The same time moreover lived Pantenus, which was the first in Alexandria, that professed in open school to read of whom is thought first to proceed the order and manner among the Christians to read and profess in Universities This Pantenus for his excellency of learning was sent by Demetrius Bishop of Alexandria to preach to the Indeans, where he found the Gospel of S. Matthew written in Hebrew, left there by S. Bartelinewe, which book afterward he brought with him from thence, to the Library of Alexandria.

Duryng all the reign of Commodus ; God granted rest & tranquility, although not without some bloodshed of certain holy Martyrs, as is above declared, unto his Church. In the which time of tranquility, the Christians having now some laisure from the foreign enemy, begā to have a little contention among themselves, about the ceremony of Easter: which contention albeit of long time before had been stirring in the church as is before mentioned of Polycarpus and Anicetus: yet the variance and difference of that ceremony brought no breach of Christian concord and society among them: Neither as yet did the matter exceed so far, but that the band of love, and communion of brotherly life continued, although they differed in the ceremony of the day. For they of the West Church pretending the tradition of Paul and Peter, but in deed being the traditiō of Hermes and of Pius, kept one day, which was upon the Sunday after the 14. day of the first month. The Church of Asia following the ordinance of John the Apostle, observed another, as more shall be declared (the Lord willing) when we come to the time of Victor Bishop of Rome. In the mean time as concerning the fourth persecution, let this hitherto suffice.

The fifth Persecution.

AFter the death of Commodus, reigned Pertinax but few months, after whom succeeded Seuerus. Under whom was raised the fifth persecution against the Christian saints: who reigning the term of 18. years, the first x. years of the same, was very favorable and courteous to the Christians. Afterward through sinister suggestions and malicio • s accusations of the malignāt, was so incensed against them, that by Proclamations he commanded no Christians anymore to be suffered. Thus the rage of the Emperor being inflamed against them, great persecution was stirred upon every side, whereby an infinite mumber of Martyrs were slain, as Eusebius in his sixth book recordeth, which was about the year of our Lord, 205. The crimes and false accusations objected against the Christians, are partly touched before, pag. 37. as sedition and rebellion against the Emperor, sacrilege, murthering of Infants, incestuous polution, eating raw flesh, libidinous cōmixture, whereof certain in deed called then Gnostici, were infamed. Item, it was objected against them, for worshipping the head of an Ass, which whereof it should rise, I find no certain cause, except it were perhaps by y ^e Jews. Also they were charged for worshipping the sun, for that peradventure before the sun rise, they convented together, singing their morning Hymns unto the Lord, or else because they prayed toward y ^e East: but especially for that they would not with them worship their idolatrous gods and were counted as enemies to all men. &c.

The Capitaines and Presidentes of this persecution under the Emperor were Hilarianus, Vigellius, Claudius, Hermianus Ruler of Cappadocia, Cecilius, Capella, Vespronius, also Demetrius mentioned of Cyprian. And Aquila Judge of Alexandria, of whom Euseb. Lib. 6. cap. 5. maketh relation.

The places where the force of this persecution most raged, were Africa, Alexandria, Cappadocia, and Carthage.

The number of them that suffered in this persecution, by the report of the Ecclesiastical story was innumerable. Of whō the first was Leonides, the father of Origen, who was beheaded: with whō also Origen his son, being of the age thē of xvij. years, should have suffered (such a servant desire he had to be Martired for Christ) had not his mother privily in the night season conveyed away his clothes & his shirt. Wherupō more for shame to be seen, then for fear to die, he was constrained to remain at home: and when he could do nothing else, yet he writing to his father a letter with these words: Cave tibi, ne quid propter nos aliud quam martyrij constanter faciendi propostum cogites, that is, Take heed to yourself, that you tourne not your thought and purpose for our sake, &c. Such a fervency had this Origen being yet young, to the doctrine of Christ's faith, by the operation of God's heavenly providence, and partly also by the diligent education of his Father, who brought him up from his youth most studiously in all good literature, but especially in y ^e reding & exercise of holy scripture, wherein he had such inward & mystical speculatiō, that many times he would move questions to his father, of the meaning of this place, or y ^t place in y ^e scripture. Insomuch y ^t his father diverse times would uncover his breast being a sleep, & kiss it, giving thanks to God which had made him so happy a father of such a happy child. After the death of his father, and all his goods confiscated to the Emperor, he with his poor mother, and six brethren, being brought to such extreme poverty, did sustain both himself and them by teaching a school. Til at length being wearye of y ^t profession, he transferred his study only to the knowledge and seeking of divine Scripture, & such other learning conducible to the same. So much he profited both in the Hebrew and other tongues, that he conferred y ^• Hebrew text with the translation of the lxx. And moreover did confer and find out the other translations which we call the common translation of Aquila, of Symmachus, and Theodotion. Also he adjoined to these aforesaid other four translations, whereof more is in the story of Eusebius expressed.

They that write of the life of Origen, testify of him that he was of wit quick and sharp, much patient of labor, a great traueler in the tongues, of a spare diet, of a straight life, a great faster, his teaching & his lining were both one: his going was much barefoot. A straight observer of that saying of the Lord, bydding to have but one coat, &c, he is said to have written so much as seven Notaries, & so many maids every day could pen. The mumber of his books by the account of Jerome, came to 7000. Uolumes, y ^e copies whereof he used to sel for 3. d. or a little more, for the sustentation of his living. But of him more shall be touched hereafter. So zealous he was in the cause of Christ, and of Christ's Martyrs, that he nothing fearing his own peril would assist & exhort them going to their death, & kiss them, insomuch that he was oft in ieoperdie to be stoned of the multitude. And sometimes by the provision of Christian men had his house guarded about with soldiers, for the safety of them, which daily resorted to hear his readings, & many times he was compelled to shift places & houses, for such as laid wait for him in all places, But such was the providence of God to preserve him in the midst of all this tempest of Seuerus. Among other which resorted unto him, & were his hearers. Plutarchus, was one, and died a martyr, & with him Serenus his brother who was burned. The third after these was Heraclides, The fourth Heron, who were both beheaded. The fifth, was another Serenus also beheaded, Rhais, and Potamiena. who was tormented with pitch poured upon her, & martyred with her mother, Marcella, who died also in the fire. This Potamiena was of a fresh and flourishing beauty, who because she could not be removed from her profession was committed to Basilides one of the Captains there in the army, to see the execution done, Basilides receiving her at the Judges hand, & leading her to the place, shown to her some compassion in repressing the rebukes and raylinges of the wicked adversaries: for the which Potamiena, the virgins, to requite again his kindness, bad him be of good comfort, saying that she would pray y ^e Lord to show mercy upon him. And so went she to her Martyrdom, which she both strongly and quietly did sustain.

Not long after it happened that Basilides was required to give an oath in a matter concerning his fellow soldiers: which thing he denied to do, plainly affirming y ^e he was a Christian. For their oath then, was wont to be by the Idols & the Emperor. At the first he was thought dissimulingly to jest, but after whē he was heard constantly, & in earnest to confirm the same, he was had before the judge, and so by him committed toward. The Christians marueiling thereat, as they came to him in the prison inquired of him the cause of that his sudden conversion. To whom he answered again and said, that Potamiena had prayed for him to the Lord, & so he saw a crown put upon his head: adding moreover that it should not be long, but he should be received. Which things thus done, y ^e next day following, he was had to the place of execution, and there beheaded, Euseb. Lib. 6. cap. 5. Albeit the said Eusebius, giveth this story of no credit, but only of hear say, as he there expresseth.

As diverse and many there were that suffered in the days of this Seuerus : so some were again which through the protection of God his providence, being put to great torments, yet escaped w ^t life. Of whom was one Alexander who for his constant confessiō and torments suffered, was made Bishop afterward of Jerusalem, together with Narcissus, who being then an old man of an hundred and threescore years and three, as saith Eusebius, was vnwieldy for his age to govern that function alone.

Of this Narcissus is reported in the Ecclesiastical history, that certain miracles by him were wrought very notable, if they be true. First of water by him turned into oil at the solemn vigile of Easter, what time the congregation wanted oil for their lamps. Another miracle is also told of him, which is this. There were three evil disposed persons, who seeing the soundness & grave constancy of his virtuous life, & fearing their own punishment, as a conscience that is guilty, is always fearful, thought to prevent his accusations, in accusing him first, & laying an heinous crime to his charge. And to make their accusatiō more probable before the people, they bound their accusation with a great oath: One wishing to be destroyed with fire if he said not true. The other to be consumed with a grievous sickness. The third to loose both his eyes if they did lie. Narcissus although having his conscience clear, yet not able being but one man to withstand their accusation bound with such oaths gave place, and removed himself • from the multitude, into a solitary desert by himself, where he continued the space of many years. In the mean time to them which so willingly and wickedly forswear themselves, this happened: the first by casualty of one little small sparkle of fire, was burnt with his goods and all his family. The second, was taken with a great sickness from the top to the toe, and devoured with the same. The third, hearing and seeing the punishment of the other, confessed his fault, but through great repentance poured out such tears, that he lost both his eyes. And thus was their false perjury punished. Narcissus after long absence returning home again, was by this means both cleared of the fact, and received into his bishopric again. To whom, as is said, for impotency of his age, Alexander was joined with him in execution of the function. Euseb. Hist. Eccles. Lib. 6. cap. 10. Of this Alexander is recorded in the said Ecclesiastical history, that after his agonies and constancy of his confessiō shown in the persecution of Seuerus, he was admonished by a vision in the night season to make his journey up to Jerusalem & Palestine (for that place remained free from this persecution) to see there the congregation, & to pray. Thus he taking his journey, and drawing nere to the city, a vision with plain words was given to certain chief heads of Jerusalem, to go out of the gate of the city, there to receive the Bishop appointed to them of God. And so was Alexander met and received, and joined partner with aged Narcissus, as is before expressed in the City of Jerusalem, where he continued bishop above 40. years, until the persecution of Decius, and there crected a famous Libraric, where Eusebius had his chiefest help in writing his Ecclesiastical history. He wrote also diverse Epistles to diverse churches, and licensed Origen openly to teach in his Church. At length being very aged, was brought frō Jerusalem to Cesaria before the Judge under Decius, where after his constant confession the second time, he was committed to prison, and there died.

Besides these that suffered in this persecution of Seuerus recited of Eusebius, Vincentius also, Lib. 11. cap. 6. Ex Martyrol. speaketh of one Andoclus, whom Polycarpus before had sent into France: which Andoclus because he spread there the doctrine of Christ, was apprehended of Seuerus, and first beaten with staves and bats, after was beheaded.

To these above named, may also be added Asclepiades, who although was not put to death in this persecution of Seuerus, yet constantly he did abide the trial of his confessiō & suffered much for the same, as Alexander did before mentioned. Wherefore afterward he was ordained bishop of Antioch, where he continued the space of vii. years of whom Alexander writeth to the Church of Antioch, out of prison, much rejoicing and giving thanks to God, to hear that he was their Bishop.

About the same time during the reign of Seuerus, died Irenaeus, Henr. de Erfordia, Ado, and other Martyr writers, do hold, that he was martyred with a great multitude of other moe, for the confession and doctrine of Christ, about the fourth or fifth year of Seuerus. This Irenaeus as he was a great writer, so was he greatly commended of Tertullian for his learning, whom he calleth omnium doctrinarum curiosissimum exploratorem : a great searcher of all kind of learning. He was first scholar and hearer of Polycarpus, frō thence either was sent or came to France, and there by Photinus, and the rest of the Martyrs was instituted into the ministry, commended by their letter unto Eleutherius, as is before premonished. At length after y ^e Martyrdom of Photinus, he was appointed bishop of Lions, where he continued about the space of 23. years. In y ^e time of this Irenaeus, the state of the Church was much troubled, not only for the outward persecution of the foreign enemy, but also for diverse sects and errors then stirring, against which he diligently labored, and wrote much, although but few of his books be now remaining. The nature of this man well agreeing with his name, was such, that he ever loved peace, and sought to set agreement when any controversy role in the Church. And therefore, when the question of keeping the Easter day was renewed to the Church, bebetwene Victor bishop of Rome, and the churches of Asia, and when Victor would have excommunicated them as schisinatikes, for disagreeyng from him therein: Irenaeus with other brethren, of the French Church, sory to see such a contention among brethren for such a trifle, convented themselves together in a common Council, and directing their letter with their common consent subscribed, sent unto Victor, entreating him to stay his purpose, & not to proceed in excommunicating his brethren for that matter. Although they themselves agreed with him in observing the Sunday Easter as he did: yet with great reasons and arguments exhorted him not to deal so rigorously with his other brethren, following the ancient custom of their country manner in that behalf. And beside this he wrote diverse other letters abroad concerning the same contentiō, declaring the excommunication of Victor to be of no force.

Not long after Irenaeus followed also Tertullian about the time of this Seuerus, and Antoninus Carcalla his son, a man both in Greek and Latin well expert, having great gifts in disputing, and in writing eloquent, as his books declare, & as the commendation of all learned men doth testify no less. To whom Vincentius Lirinensis giveth such praise, that he calleth him the flour of all Latin writers, and of the eloquence of his style so he writeth, that with the force of his reasons, he saith, whom he could not persuade, them he compelled to consent unto him. How many words, so many sentences, and how many sentences, so many victories he had, &.

Such men of doing and writing, God raiseth up from time to time, as pillars and stays for his poor Church, as he did this Tertullian in these dangerous days of persecution. For whē the Christians were vexed with wrongs, & falsely accused of the Gentiles, Tertullian taking their cause in hand, defendeth them against the persecutors, & against their slanderous accusations: First, that they never minded any styre or rebellion, either against the Empire or Emperors of Rome: forsomuch as the use of Christians was to pray for the state of their Emperors and governors. And where as they were accused falsely to be enemies to all mankind, how could that be (saith Tertullian to Scapula ) seeing the proper office of the Christians is by their profession to pray for all men, to love their enemies, never requiting evil for evil, when as all other do love but only their friends, and scarcely them? As touching the horrible slander of murdering infants, how can that be true in the Christians (saith he)▪ whose order is to abstain from all blood, & strangled: in so much, that it is not lawful for thē to touch the blood of any beast at their tables when they feed? From filthy copulation no sort more free then they: which are and ever hath ben the greatest observers of chastity, of whom, such as may, live in perpetual Uirginitie all their life, such as cannot, contract matrimony, for avoiding all whoredom and fornication. Neither can it be proved of the Christians to worship the sun, which false surmise, Tertulliā declareth to rise hereof, for that the manner of the Christians was to pray toward the East. Much less was there any of them so mad as to worship an Asses head whereof the occasion being taken only of the Jews, the slander thereof therefore he proveth to be falsely and wrongfully laid to the charge of the Christians.

And likewise against all other lies and slanders, objected of the Heathen against the Christians, the said Tertullian purgeth the Christians, declaring them falsely to be belied, & wrongfully persecuted, not for any defect of theirs but only for the hatred of their name. And yet notwithstanding by the same persecutions, he proveth in the same Apology, the religion of the Christians nothing to be impaired, but rather increased. The more (saith he) we are mown down of you, the moe rise up. The blood of Christians is seed. For what man saith he, in beholding the painful torments, and the perfect patience of them will not search and inquire what is in the cause? And when he hath found it out, who will not agree unto it? And when he agreeth to it, who will not desire to suffer for it? Thus (faith he) this sect will never die, which the more it is cutdoune, the more it groweth. For every man seeing and wondering at the sufferance of the Saints, is moved the more thereby to search the cause in searching, he findeth it, and in finding, he followeth it. Tertul in eodem Apolog.

Thus Tertullian in this dangerous time of persecution, being stirred up of God, defended the innocency of the Christians, against the blasphemy of the adversaries, and moreover for the instruction of the church compiled many fruitful works, whereof some are extant, some are not to be found. Notwithstanding the great learning & famous virtues of this worthy mā, certain errors and blemishes are noted in his doctrine, as were before both of Origin, & Irenaeus, and likewise of them were they never so excellent, that followed them. Which errors all here in order to note and comprehend, were too long a matter for this story to prosecute. This by the way shall be sufficient to admonish the Reader, never to look for any such perfection of any man in this world, how singular so ever he be (Christ only excepted) but some blemishe or other joineth himself withal, whereof more perchance shall be said when we come to Cyprian.

And now to return again to the order of bishops of Rome intermitted: after Eleutherius afore mentioned, next in the bishopric of Rome succeeded Victor, who as Platina saith, died quietly in the days of Seuerus. But Damasus Supplementum, Lib. 8. and such as follow the common Chronicles, affirm that he died a Martyr, after he had sitten x. or as some say xii. years. This Victor was a great stir • (as partly before is signified) in the controversy and contention of Easterday. For the which he would have proceeded in excommunication against the churches of Asia, had not Irenaeus then bishop of Lions, with the counsel of other his brethren there assembled, repressed his intended violence. As touching that controversy of Easter in those dais of the primitive Church, the original thereof was this, as Eusebius, Socrates, Platina, and other record. First, certain it is, that the Apostles only being intentiue and attendaunt to the doctrine of salvation, gave no heed nor regard to the observation of days & times, neither bound the Church to any ceremoni • s and rites, except those things necessary mentioned in the Acts of the Apostles, as strangled and blood, which was ordained then of the holy Ghost, notwithout a most urgent and necessary cause, touched partly in y ^e history before. For when the murdering and blood of Infants was commonly objected by the Heathen perse • utors against the Christians, they had no other argument to help thenselves, nor to refell the adversary, but only their own law, by the which they were commanded to abstain not only from all men's blood, but also from the blood of all common beasts. And therefore that law seemeth by the holy Ghost to be given, & also to the same end & continued in the Church, so long as the cause, that is the persecutions of the Heathen Gentiles continued. Beside these we read of no other ceremonies or rites, which the Apostles greatly regarded, but left such things free to the liberty of Christians, every man to use therein his own discretion, for the using or not using thereof. Whereupon, as concerning all the ceremonial observations of days, times, places, meats, drinks, vestures, and such other, of all these things neither was the diversity among men greatly noted, nor any uniformity greatly required. In so much, that Irenaeus writing to Victor of the tradition of days, and of fastings, and of the diversity of these things then used among y ^e primitive fathers, saith: Nihilo tamen minus omnes Illi pacem inter se retinuerunt, & retinemus etiamnū, & leiunij dissonantia, fidei concordiam commendat, &c. That is, Notwithstanding all this variety, all they kept peace among themselves, & yet we keep it still, and this difference of fasting among us, commendeth more the concord of faith. And so long did the doctrine of Christian liberty remain whole & sound in the Church till the time of Victor, which was about the year of our Lord, 200. Although the diversity of these usages, began something before also in the days of Pius and Anicetus, about the yere of our Lord, 163. to be misliked: yet restraint hereof was not so much urged before, as in y ^e tune of Victor. And yet neither did the violence of Victor take such place, but that the doctrine of Christian liberty was defended and maintained by means of Irenaeus and other, and so continued in the Church till after the Council of Nice. And thus much concerning the doctrine of Christian liberty of the differences of rites and ceremonies.

Now to return to Victor again, to show what diversity there was in observing the day of Easter, and how it came, thus is the story: First, in the time of Pius and Anicetus, an. 163. the questiō of Easter day began first to be moved, at what time Pius, by the revelation of Hermes, decreed the obseruatiō of that day to be changed from the wonted manner of the 14. day of the moon in the first month, unto the next Sunday after. After him came Anicetus, Soter, and Eleutherius Bishops of Rome, which also determined the same. Agaynst these stood Melito. Bishop of Sardis, Polycarpus, and as some think, Egesippus, with other learned men of Asia which Polycarpus being sent by the brethren of Asia, came to Rome as is aforesaid, to confer with Anicetus in that matter: wherein when they could not agree after long debating, yet notwithstanding, they did both communicate together with reverence, & departed in peace. And so the celebration of Easterday remained Adiaphoron, as a thing indifferent in the Church, till the time of Victor. Who following after Anicetus and his fellows, and chiefly stirring in this matter, endeavored by all means and might, to draw, or rather subdue the Churches of Asia unto his opinion, thinking moreover to excommunicate all those Bishops and churches of Asia, as heretics and schismatics, which disagreed from the Romaine order, had not Irenaeus otherwise restrained him from that doing, as is a foresaid, which was about the year of our Lord .191. in the reign of Commodus. Thus then began the uniformity of keeping that holy day to be first required, as a thing necessary, & all they accounted as heretics and schismatics, which dissented from y ^e Bishop & traditiō of Rome.

With Victor stood Theophilus Bishop of Caesar • a, Narcissus of Jerusalem, Irenaeus of Lions, Palmas of Pontus, Banchillus of Corinth, the Bishop of D •• roena, and other moe. All which condescended to have the celebration of Easter upon the Sunday, because they would differ frō the Jews in all things, as near as they might, and partly because the resurrection of the Lord fell on the same day.

On the contrary side diverse Bishop were in Asia, of whom the principal was Policrates Bishop of Ephesus, who being assembled with a great multitude of Bishops and brethren of those parties, by the common assent of the rest, wrote again to Victor, and to the Church of Rome, declaring, that they had ever from the beginning observed that day, according to the rule of Scripture vnchaunged, neither adding nor altering anything frō the same. Alledging moreover for them the examples of the Apostles and holy fathers their predecessors, as Phillip the Apostle, with his three daughters at Hierapolis: also John the Apostle and Evangelist at Ephesus, Polycarpus at Smyrna Thraseas at Eumenia, Byshoppe and Martyr, likewise of Sagaris at Laodicaea Bishop and Mattyr, Holy Papyrius, and Melito at Sardis. Beside these bishops also of his own kindred, and his own aunceters, to the number of seven which all were bishops before him, & he the eight now after them. All which observed (saith he) the solemnity of the same day, after the same wi • e and sort as we do now.

Victor being not a little moved herewith, by letters again denounceth against them (more bold upon authority, then wi • e in his commission) violent excommunicatiō, Albeit by the wise handling of Irenaeus, and other learned men, that matter was staid, and Victor otherwise persuaded. What the persuasions of Irenaeus were, partly may appear in Euseb. Lib. 5. cap. 26. the sum whereof tendeth to this effect: That the variance and difference of ceremonies is no strange matter in the Church of Christ, when as this variety is not only in the day of Easter, but also in the manner of fasting, & in diverse other usages among the Christian. For some fast one day, some two days, some other fast moe. Other there be, which counting xl. hours, both day & night, take that for a full days fast. And this so diverse fashion of fasting in the church of Christ, began not only in this our time, but was before among our fore elders. And yet notwithstanding they with all this diversity, were in unity among themselves, and so be we, neither both this difference of ceremonies anything hinder, but rather commendeth the concord of faith. And bringeth forth the examples of the fathers of Telesphorus, Pius, Anicetus, Soter, Eleutherius, and such other, who neither observed the same usage themselves, neither prescribed it to others, and yet notwithstanding kept Christian charity with such as came to communicate with them, not observing the same form of things which they observed, as well appeared by Polycarpus and Anicetus, which although they agreed not in one uniform custom of rites, yet refused not to communicate together, the one giving reverence unto the other. Thus the controversy being taken up between Irenaeus & Victor, remained free to the time of Nicene Council. Haec ex Iren. Eusebius. And thus much concerning the controversy of that matter, and concerning the doings of Victor.

After Victor, succeeded in the sea of Rome Zephyrinus, in the days of the foresaid Seuerus, about the year of our Lord .203. To this Zephyrinus be ascribed two Epistles, in the first Tome of the Councils. But as I have said before of the decretal Epistles of other Romaine Bishops: so I say and verily suppose of this, that neither the countenance of the style, nor the matter therein contained, nor the condition of the • yme, doth otherwise give to think of these letters, but that they be verily bastard letters, not written by these fathers, nor in these times, but craftily and wickedly pact in by some, which to set up y ^e primacy of Rome, have most pestilently abused the authority of these holy & ancient fathers, to deceive the simple Church. For who is so rude, but that in considering only the state of those terrible times, may easily understand except affectiō blind him, beside a number of other probable conjectures to lead him, that the poor persecuted bishops in that time, would have been glad to have any safe covert to put their heads in: so far was it of, that they had any lust or laisure, thē to seek for any Primacie or Patriarkeship, or to drive all other churches to appeal to the sea of Rome, or to exempt all Priests from the accusation of any lay man: as in the first Epistle of Zephyrinus is to be seen, written to the Bishops of Sicilia, And likewise the second Epistle of his, to the Bishops of the province of Egypt, containing no manner of doctrine, nor consolation necessary for that time, but only certain ritual decrees to no purpose, argueth no less but the said epistles neither to savor of that man, nor taste of the time.

Of like credit also seemeth the constitution of the Patines of glass, which Damasus saith that the same Zephyrinus ordained to be carried before the Priest, at the celebratiō of the Mass. Again Platina writeth that he ordained the ministration of the Sacrament to be no more used in vessels of wood, or of glass, or of any other metal, except only silver, gold, and tin, &c. But how these two testimonies of Damasus and Platina join together, let the reader judge: especially seeing the same decree is referred to Urbanus, that came after him. Again, what needed this decree of golden chalices to be stablished afterward in the Council of Tybur and Rhenes, if it had been enacted before by Zephyrinus ? How long this Zephyrinus sat, our writers do vary. Eusebius saith, he died in the reign of Caracalla, and sat 17. years, Platina writeth that he died under Seuerus, and sat 8. years, and so saith also Nauclerus. Damasus affirmeth that he sat 16. years and two months.

Matthaeus author of the story entitled, Flores Historiarū, with other latter Chronicles, maketh mention of Perpetua, and Felicitas, and Reuocatus, her brother, also of Saturninus and Satyrus brethren, and Secundulus, which in the persecution of this Seuerus, gave over their lives to Martyrdom for Christ, being thrown to wild beasts, and devoured of the same, in Carthage and in Affrike, save that Saturninus brought again from the beasts, was beheaded, and Secūdulus died in prison, about the year of our Lord, 202. as writeth Florilegus.

This Seuerus the persecutor reigned, as the most part of writers accord the term of 18. years, who about y ^e latter time of his reign, came with his army hither into Britain, where after many conflicts had with the Britain's, in the borders of the North, he cast up a ditche with a mighty walle made of earth and turues, & strong stakes, to the length of 132. miles from the one side of the sea to the other, beginning at Tine, and reached to the Scottish sea, which done, he removed to York, and there by the breaking in of the Northern men and the Scots, was besieged and slain, about the yere of our Lord, 214. leaving behind him two sons, Bassianus, and Geta. which Bassianus surnamed Caracalla, after he had slain his brother Geta here in Britain, governed the Empire alone, the space of six years. After whose death, he being slain also of his servants (as he had slain his brother before) succeeded Macrinus with his son Diadumenus, to be Emperor, who after they had reigned one year, were both slain of their own people.

After them followed Varius Heliogabalus, in the empire, rather to be called a Monster, then a man, so prodigious was his life in all glotonie, filthiness, and ribaudry. Such was his pomp, that in his lamps he used balm, & filled his fishpondes with rosewater. To let pass his sumptuous vestures which he would not wear but only of gold, and most costly silks: his shoes glistering with precious stones finely engraved he was never ii. days served with one kind of meat, he never wore one garment twice, and likewise for his fleshly wickedness: some days his company was served at meal with the brains of Ostriges, and a strange foul called Phenocapterie, another day with the tongues of Popiniayes, and other sweet singing birds. Beyng nye to the sea, he never used fish: in places far distant from the sea, all his house was served with most delicate fishes. At one supper he was served with 7000. fishes, and 5000. fowls. At his remooning in his progress, often there followed him 600. chariots, laden only with baudes, common harlots, and ribaudes. He sacrificed with young children, and preferred to the best aduauncementes in the common weal, most light personages, as baudes, Minstrels, Carters, and such like. In one word he was an enemy to all honesty & good order. And when he was foretold by his Sorcerers and Astronomers, that he should die a violent death, he provided ropes of silk to hang himself, swords of gold to kill himself▪ and strong poison in Iacincts and Emeraudes to poison himself, if needs he must thereto be forced. Moreover, he made an high tower, having the floor of boordes covered with gold plate, bordred with precious stones, frō the which toure he would throw himself down, if he should be pursued of his enemies. But notwithstanding all his provision, he was slain of the soldiers, drawn through the City, and cast into Tiber after he had reigned two years and viii. months, as witnesseth Eutropius, other say four years.

This Heliogabalus having no issue, adopted to his sonne and heir Aurelius Alexander Seuerus, the son of Mammea who entering his reign the year of our Lord, 224. continued 13. years, well commended for virtuous, wise, gentle, liberal, & to no man hurtful. And as he was not unlearned himself, through the diligent education of Mammea his mother, so he was a great favorer of men, wise and learned. Neither did he anything in the common weal, without the assistance of learned and sage counsailors. It is reported of him, to bear such stomach against corrupt judges, that when he chanced to meet with any of them, by the commotion of his mind, he would cast up choler, being so moved with them that he could not speak, and was ready with his two fingers to put out their eyes. From his court he dismissed all superfluous and vnneedful servants saying, that he was no good pupil, which fed idle servants with the bowels of his common weal.

Among his other good virtues, it appeareth also that he was friendly and favorable unto the Christians, as by this act may be gathered: For when the Christians had occupied a certain public place in some good use, belike for the assembling and conventing together of the congregation, the company of the Cooks or tiplers, made challenge of that place to belong unto thē. The matter being brought before the Emperor, he judged it more honest, the place to serve to the worship of God, howsoever it were, then to the dirty slubbering of Cooks and Skullians.

By this it may be understand, that in Rome no Christian churches were erected unto this time, when as yet (notwithstanding this favor of the Emperor) no public house could quietly be obtained for the Christians. So that by the reason hereof may appear the decretal epistle and ordinance of Pope Higynus concerning the dedication of churches above mentioned, pag. 53. to be falsified. And likewise the ordinance of Pius his successor, concerning the Altar, or Superaltare, to be also false. For what Superaltare was it like, they had in the time of Higynus and Pius, when as at this time which was long after, no public place almost could be granted them for the Christians to assemble together?

Of this Alexander, Platina writeth, that as he was a great hater of all boasters & flatterers, so he was of such prudence, that no deceit could escape him, and bringeth in a story of one Turinus, who had gotten craftily many great bribes and gifts, in making the people believe that he was of great authority with the Emperor, and that he could help them to have whatsoever they sued for. Whereof the Emperor being certified, caused him in the open market to be fastened to a stake, and there killed with smoke, where the Crier stood thus crying to the people: Smoke he sold, and with smoke he is punished.

Mammea the mother of this Alexander above mentioned (whom Jerome calleth a devout and religious woman) hearing of the same and the excellent learning of Origen, being then at Alexandria, sent for him to Antioch, desirous to hear and see him▪ Unto whom the foresaid Origen according to her request, resorted, and after that he had there remained a space with the Emperor, and his mother, returned again to Alexandria.

And thus continued this good Emperor his reign the space of 13. years, at length at a commotion in Germany, with his mother Mammea he was slain. After whom succeeded Maximinus, contrary to the mind of the Scuate, only appointed by the soldiers to be Emperor. During all this time between Seuerus and this Maximinus, the church of Christ, although it had not perfect peace, yet it had some mean tranquility from persecution. Albeit some Martyrs there were at this time that suffered, whereof Nauclerus giveth this reason: For although (saith he) Alexander being persuaded through the entreating of his mother Māmea, did favor the Christians: yet notwithstanding, there was no public Edict or Proclamation provided for their safeguard. By reasō whereof, diverse there were which suffered Martyrdom under Almachius & other judges. In the number of whom after some stories, was Calixtus Bishop of Rome, who succeeded next unto Zephyrinus ; above mentioned. And after him Urbanus also, which both being Bishops of Rome, did both suffer, by the opiniō of some writers, under Alexander Seuerus.

This Calixtus in his two decretal Epistles, written to Benedictus, and to the Bishops of France, giveth these ordinances, that no actions or accusations against the Prelates or teachers of the church should be received, that no secret conspiracies should be made against bishops. Item, no man to communicate with persons excommunicate. Also no bishop to excommunicate or to deal in another Dioces. And here he expoundeth the Dioces or the Parish of any bishop or minister to be his wife. The wife (saith the Apostle) is bound to the law, so long as the husband liveth, when he is dead, she is free from the law: So (saith Calixtus ) the wife of a bishop (which is his Church) so long as he liveth, is bound duly to him, neither ought to be judged or disposed by any other man, without his will and judgment: after his death she is free from the law, to marry to whō she will, so it be in the Lord, that is, regulariter, regularly. In the end of the said his epistle decretal, he confuteth the error of them which hold, that they which are fallen, are not to be received again. Which heresy after the time of Calixtus or Calistus, came in first by Novatus, in the days of Cornelius. Moreover, in his said first Epistle decretal, is contained the fast of the four times, commonly called the Imber fast, whereof also Marianus Scotus, maketh mention. But Damasus speaking of the same fast, saith, he ordained the fast but of three times, which was for the increase of corn, wyne, and oil.

By these hitherto premised, it is not hard for a quick Reader to smell out the crafty juggling of that person or persons whosoever they were, y ^e falsely have ascribed these decretal institutions to those holy fathers. For first, what laysure had the Christians to lay in their accusations against their bishops, when we never read nor find in any story any kind of variance in those days among them, but all love, mutual compassion, and hearty communion among the Saints. And as we read of no variance among the people in those days, nor of any fault or backsliding among the Bishops, who for the most part then died all constant Martyrs: so neither do we read of any tribunal seat or Consitory used or frequented then about any such matters. Agayne, if a man examine well the dangers of those busy days, he shall see the poor flock of the Christians, so occupied and piteously oppressed by the cruel accusations of the Heathen Infidels, that though the cause did, yet the time would not serve them to commense any law against their bishops. Secondly, as touching their conspiracy against bishops, what conspiracy either would they then practice against them, which always gave their lives for their defense? Or how could they then conspire in any cōpanies together, when never a true thristian man durst once put his head out of his doors, neither was there in the church any Christian man in those perilous days, except he were a true man in deed, such as was far from all false conspiracies? And when as all the world almost in all places conspired against them: What time, what cause, or what heart trow ye could they have to cōspire against their instructors? Thirdly, concerning the confutation of that heresy, how standeth the confutation with the time of Calistus, whē Novatus the author of that heresy was after him in the time of Cornelius ? Fourthly, if by the law of Calixtus, every Dioces be the proper wife of every bishop or minister, then how many bishops wives, and persons wives hath the adulterous Pope of Rome deflowered in these latter days of the Church, which so proudly and impudently hath intermeddled and taken his pleasure & his own profit in every Dioces and Parish almost through all Christendom, without all leave and license of the good man, who hath been in the mean time, & yet is compelled still, where so ever the Popes holiness cometh, Vigilante sternere naso, and to give him leave unasked, to do what he list. Wherefore if this Canon decretal be truly his, why is it not observed, so as it doth stand without exceptiō? If it be not, why is it then falsely forged upon him, and the Church of Christ deceived? And certes, lamentable it is, that this falsifiyng of such trifling traditions under the false pretence of antiquity, either was begun in the Church, to deceive the people: or that it hath remained so long vndetected. For as I think, the church of Christ will never be perfectly reformed, before these decretal constitutions & Epistles which have so long put on the visard of antiquity, shall be fully detected, and appear in their own color, wherein they were first painted.

And yet neither do I say this, or think contrary, but that it may be, that bishops of Rome and of the same name have been the true authors of these traditions: but here cometh in the error (as I credibly suppose) that when other later bishops of the like name, have devised these ceremonial inventions, the vulgar opinion of men hath transferred them to the first primitive fathers, although being of another time, yet bearing the same name with the true inuentors thereof. But of Calixtus enough: who as Damasus saith in the days of this Alexander Seuerus, died a Martyr. Vincentius affirmeth that he was tied to a great stone, and so out of a window was thrown into a ditch. Eusebius speaking of his death, maketh no mention of his Martyrdom, and saith he sat v. years. Platina saith vi. years, Sabellicus giveth him vii. years, and so doth Damasus.

After Calistus followed Urbanus, about the year of our Lord 227. who in his epistle decretal (coming out of the same forge) which he wrote in common to all bishops, making no mention of the heavy persecutions of the Church, nor ministering any exhortation of comfort or constancy to the brethren, only giveth many straight precepts, for not transporting or alienating the goods of the Church, and to pay truly their off ••• ngs, which they vow: also to have all common among the Clergy. Moreover, about the ende of his epistle he instituteth the confirmation of children after Baptism (which the Papists be wont to take into the number of their vii. Sacraments) affirming and denouncing more then Scripture will bear, that the imposition of the Bishops hand bringeth the holy ghost, and thereby to be made full Christians, &c. But of these decretal epistles enough is said before, more may be considered of the discrete Reader. Marianus Scotus, Sabellicus, Nauclerus, & other late story writers do hold as is aforesaid, that he died a Martyr in the days of Alexander Seuerus, after he had governed that seat, 4. years, as Damasus and Platina do witness, as Marianus saith, eight years.

The same Damasus and Platina do testify of him, that he by his preaching and holiness of life converted diverse Ethnikes to the faith. Among whom were Tiburtius,