Acts and Monuments Volume 1

*The first Persecution.

THe first of these x. persecutions, was stirred up by Nero Domitius, the vi. Emperor before mentioned, about the year of our Lord, 67. The tyrannous rage of which Emperor, was so fierce against the Christians (as Eusebius recordeth) Vs{que} adeo vt videres repletas humanis corporibus ciuitates, iacentes mortuos simul cum paruulis senes: foemi. narúm{que} abs{que} vlla sexus reuerentia nudata in publico, reiectá{que} starent cadauera. That is, In so much that a man might then see cities lie full of men's bodies, the old there lying together with the young, and the dead bodies of women cast out naked, without all reverence of that sex in the opē streets. &c. Likewise Orosius writing of the said Nero, saith, that he was the first which in Rome did raise up persecution against the Christians, and not only in Rome, but also through all the provinces thereof, thinking to abolish and to destroy the whole name of Christians in all places, &c. Whereunto accordeth moreover the testimony of Jerome upon Daniel, saying: thàt many there were of the Christians in those days, which seeing the filthy abominations, and intolerable cruelty of Nero, thought that he should be Antichrist, &c.

In this persecution, among many other Saints the blessed Apostle Peter was condemned to death, and crucified as some do write, at Rome, albeit othersome, and not without cause do doubt thereof, concerning whose life and history, because it is sufficiently described in the text of the Gospel, and in the Acts of S. Luke. chap. 4.5. 12. I need not here to make any great repetytion thereof. As touching the cause and manner of his death, diverse there be, which make relation, as Jerome, Egesippus, Eusebius, Abdias, and other: although they do not all precisely agree in the time. The words of Jerome be these: Simon Peter the son of Jonah, of the province of Galilee, and of the Town of Bethsaida, the brother of Andrew. &c. After he had been Bishop of the Church of Antioch, and had preached to the dispersion of them that believed, of the Circumcision in Pontus, Galacia, Capadocia, Asia, and Bithinia in the second year of Claudius, the Emperor, (which was about the year of our Lord. 44.) came to Rome, to withstand Simon Magus, and there kept the priestly chair, the space of 25. years, until the last year of the foresaid Nero, which was the 14. year of his reign, of whom he was crucified, his head being down, and his feet upward, himself so requiring, because he was (he said) unworthy to be crucified after the same form and manner, as the Lord was. &c. Egesippus, prosecuting this matter something more at large, and Abdias, also, (if any authority is to be given to his book, who following not only the sense, but also the very form of words of Egesippus in this History, seemeth to be extracted out of him, and of other authors) saith, that Simon Magus being then a great man with Nero, and his president and keeper, of his life, was required upon a time to be present at the raising up of a certain noble young man in Rome, of Nero's kindred, lately departed. Whereas Peter also was desired to come to the reviving of the said personage. But when Magus in the presence of Peter could not do it: Then Peter calling upon the name of the Lord Jesus, did raise him up, and restored him to his mother, whereby the estimation of Simon Magus, began greatly to decay, and to be detested in Rome. Not long after the said Magus threatened the Romans, that he would leave the City and in their light fly away from them into heaven. So the day being appointed Magus taking his wings in the Mounte Capitolinus, began to fly in the air. But Peter by the power of the Lord Jesus brought him down with his wings headlong to the ground, by the which fall his legs and joints were broken, and he thereupon died. Then Nero sorrowing for the death of him, sought matter against Peter to put him to death. Which when the people perceived, they entreated Peter with much a do, that he would fly the City. Peter through their importunity at length persuaded, prepared himself to avoid. But coming to the gate he saw the Lord Christ come to meet him, to whom he worshipping said: Lord whether doest thou go? To whom he answered and said, I come again to be crucified. By this Peter perceiving his suffering to be understanded, returned back into the Citty again. And so was he crucified, in manner as is before declared. And this out of Egesippus.

Eusebius moreover, writing of the death not only of Peter, but also of his wife, affirmeth, that Peter seeing his wife going to her Martyrdom (belike as he was yet hanging upon the cross) was greatly joyous and glad thereof, who crying unto her with a loud voice, and calling her by her name, bade her remember the Lord Jesus. Such was then (saith Eusebius ) the blessed bond of Marriage among the Saints of God. And thus much of Peter.

Paul the Apostle, which before was called Saul, after his great travail and unspeakable labors in promooting the Gospel of Christ, suffered also in this first persecution under Nero, and was beheaded. Of whom thus writeth Jerome in his Book De viris illustr. Paul, otherwise called Saul, one of the Apostles, yet out of the number of xii. was of the tribe of Benjamin, and of a town of Jewry called Gisealis : which town being taken of the Romans, he with his parents fled to Tharsus a town of Silicia. Afterward was sent up by his parents to Hierusalē, and there brought up in the knowledge of the law, at the feet of Gamaliel, and was at the death of Stephen a doer. And when he had received letters from the high Priest to persecute the Christians, by the way going to Damascus, was stricken down of the Lord's glory, and of a persecutor, was made a professor, an Apostle, a Martyr, a witness of the Gospel, and a vessel of election.

Among his other manifold labors & trauails in spreading the doctrine of Christ, he wan Sergius Paulus, the Proconsul of Cyprus, to the faith of Christ, whereupon he took his name as some suppose, turned from Saulus to Paulus. After he had passed through diverse places and countries in his laborious peregrinations, he took to him Barnabas, and went up to Jerusalem, to Peter, James, and John, where he was ordained and sent out with Barnabas to preach unto the Gentiles.

And because it is in the Acts of the Apostles sufficiently comprehended, concerning the admirable conversion, & conversation of this most worthy Apostle, that which remaineth of the rest of his history, I will here add, how the said Apostle Paul, the 25. yere after the passion of the lord, in the second year of Nero, what time Festus ruled in Jewry, was sent up in bonds to Rome, where he remaining in his free hosterie two years together, disputed daily against the Jews, proving Christ to be come. And here is to be noted, that after his first answer or purgation there made at Rome, the Emperor Nero, not yet fully confirmed in his Empire, & yet not bursting out into those mischiefs, which histories report of him, he was at that time by Nero discharged, and dismissed to preach the Gospel in the West partes and about the coasts of Italy, as he himself writing unto Timothy, afterward in his second apprehension, in his second Epistle witnesseth, saying: In my first purgation, no man stood with me, but did all forsake me, the Lord lay it not to their charge. But the Lord stood with me, & did comfort me, that the preaching of his word might proceed by me, & that all the Gentiles might hear and be taught, and I was delivered out of the Lions mouth, &c. In which place by the Lion he plainly meaneth Nero. And afterward likewise saith: I was delivered from the mouth of the Lion, &c. And again, the Lord hath delivered me out from all evil works, and hath saved me unto his heavenly kingdom, &c. speaking this, because he perceived thē the time of his Martyrdom to be nere at hand. For in the same Epistle before. he saith: I am now offered up, and the time of my dissolution draweth on.

Thus then, this worthy preacher and messenger of the Lord, in the 14. year of Nero, and the same day in which Peter was crucified (although not in the same year as some write, but in the next year following) was beheaded at Rome for the testimony of Christ, and was buried in the way of Ostia. The year after the passion of the Lord 37. He wrote ix. Epistles to seven Churches: to the Romans one, to the Corinthians two, to the Galathiās one, to the Ephesians one, to the Philippians one, to the Colossians one, to the Thessalonians two. Moreover, he wrote to his Disciples, to Timothy two, to Titus one, to Philemon one.

The Epistle which beareth the title to the Hebrews, is not thought to be his, for the difference of the style & phrase, but either judged to be written of Timothy, as Tertullian supposeth, or of S. Luke as other do think: or else of Clement afterward Bishop of Rome, who as they say, was adjoined with Paul, and compiling together his sayings and sentences, did phrase them in his style and manner. Or else, as some do judge, because S. Paul wrote unto the Hebrews, for the odiousnes of his name among that people, therefore he dissimuled, and confessed his name in the first entre of his salutation, contrary to his accustomed condition. And as he wrote to the Hebrews he being an Hebrew, so he wrote in Hebrew, y ^t is, in his own tongue more eloquently. And that is thought to be the cause why it differeth from his other Epistles, and is after a more eloquent manner translated into the Greek, then his other Epistles be. Some also read the Epistle written to Laodicea, but that is explosed of all men. Thus much Jerome.

As touching the time and order of the death and Martyrdom of S. Paul, as Eusebius, Jerome, Maximus and other authors do but briefly pass over: So Abdias (if his book be of any substātial authority) speaking more largely of the same doth say: that after the crucifying of Peter, & the ruin of Simon Magus, Paul yet remaining in free custody, was dimissed and delivered at that time from Martyrdom by God's permission, that all the Gentiles might be replenished with preaching of the Gospel by him.

And the same Abdias proceeding in his story, declareth moreover, that as Paul was thus occupied at Rome, he was accused to the Emperor, not only for teaching new doctrine, but also for stirring up sedition against the Empire. For this he being called before Nero, and demanded to show the order and manner of his doctrine, there declared what his doctrine was, to teach all men peace and charity how to love one another, how to prevent one another in honor, rich mē not to be puffed in pride, nor to put their trust in their treasures, but in the living God. Mean men to be contented with food and raiment, and with their present state. Poor mē to rejoice in their poverty with hope. Fathers to bring up their children in the fear of God. Children to obey their parents. Husbandes to love their wives. Wives to be subject unto their husbands. Citizens and subjects to give their tribute unto Caesar and to be subject to their magistrates. Masters to be courteous not currish to their servants. Servants to deal faithfully with their masters. And this to be the sum of his teaching, which his doctrine he received not of men nor by men, but by Jesus Christ, and the father of glory, which spake to him from heaven, the Lord Jesus saying to him, that he should go and preach in his name, and that he would be with him, and would be the spirit of life to all that believed in him, and that whatsoever he did or said, he would justify it, &c. After that Paul had thus declared unto the Emperor, shortly after sentence of death was pronounced against him, that he should be headed. Unto whose execut • ō then Nero sent two of his Esquiers Ferega, and Parthemius to bring him word of his death. They coming to Paul, instructing then the people, desired him to pray for them that they might believe. Who told them that shortly after they should believe, and be baptized at his Sepulcher (as Abdias writeth. ) This done, the soldiers came and led him out of the City to the place of execution, where he after his prayers made, gave his neck to the sword. Abdias reporteth, that as his head was strokē off, instead of blood issued out white milk, and that at laying down his head he signed himself with the sign of a cross in his forehead, but this being found in no other history, Abdias seemeth either to add of his own, or else to borrow out of the Legend as he doth many other things beside, whereof more shall be said (Christ willing) hereafter. Although the same miracle of milk flowing out of his neck, is referred also unto Ambrose, who in his sermon 68. (if it be not counterfaited) seemeth to affirm the same. Of the time and year when these blessed Apostles did suffer, histories do not all agree. They that follow the commō opinion, and the Popes decrees say, that both Peter and Paul suffered both in one day and in one year, which opinion seemeth to be taken out of Dionysius bishop of Corinth. Jerome in his book De viris illustr. affirmeth that they suffered both in one day, but he expresseth not the year. So doth Isodorus and Eusebius. Simon Metaphrastes bringeth in the opinion of some, which think that Paul suffered not with Peter, but after Peter. Prudentius in his Peristephanō, noteth that they both were put to death upon the same day, but not in the same yere, and saith that Paul followed Peter a year after.

Abdias above mentioned, recordeth that Paul suffered two years after Peter. Moreover, if it be true which Abdias saith, that after the crucifiyng of Peter, Paul remained in his fyare custody at Rome, mentioned in the Acts of the Apostles, which was as Jerome witnesseth the 3. or 4. yere of Nero, then must it be x. year betwixt the Martyrdom of Peter and of Paul, for as much as it is by all writers confessed, that Paul suffered the 14. year, which was the last year of Nero. And so Abdias seemeth neither to agree with other authors, nor with himself. And thus much of the first persecution.

The second Persecution.

THe first Romaine persecution beginning under Nero, as is aforesaid, ceased under Vespasianus who gave some rest to the poor Christians. After whose reign was moved not long after the second persecution, by the Emperor Domitian brother of Titus. Of whom Eusebius and Orosius so write, that he first beginning mildly, afterward did so far outrage in pride intolerable, that he commanded himself to be worshipped as God, and that images of gold and silver in his honor should be set up in Capitolio. The chiefest nobles of the Senators, either upon envy, or for their goods, he caused to be put to death, some openly, and some he sent into banishment, there causing them to be slain privily.

And as his tyranny was immeasurable, so the intemperance of his life was no less. He put to death all the nephews of Judah, called the Lord's brother, and caused to be sought out, and to be slain all that could be found of the stock of David (as Vespasian also did before him) for fear least he were yet to come of the house of David, which should enjoy the kingdom. In the time of this persecutor, Simeon Bishop of Jerusalem, after other torments, was crucified to death, whom Iustus afterward succeeded in that Bishopprike.

In this persecution John the Apostle and Evangelist was exiled by the said Domitianus into Patmos. Of whō diverse and sundry memorable acts, be reported in sundry Chronicles. As first how he was put in a vessel of boiling Oile, by the Proconsul of Ephesus. The Legend and Perionius say, it was done at Rome. Isidorus also writing of him and comprehending many things in few words, declareth that he turned certain pieces of wood into gold, and stones by the seaside into Margarites, to satisfy the desire of two, whom he had before persuaded to renounce their riches: And afterward they repenting that for worldly treasure, they had lost heaven, for their sakes again he changed the same into their former substance. Also, how he raised up a widow and a certain young man from death to life. How he drunk poison, and it hurt him not, raising also to life two which had drunk the same before. These and such other miracles, although they may be true, & are found in Isidorus & other writers mo, yet because they are no articles of our Christian belief, I let them pass, and only content myself with that which I read in Eusebius, declaring of him in this wise: That in the 14. year after Nero, in the second persecution, in the days of Domitian, John was banished into Patmos for the testimony of the word, an. 97. And after the death of the foresaid Domitian being slain, & his acts repealed by the Senate, John was again released under Pertinax the Emperor, & came to Ephesus, an. 100. Where he continued until the time of Traianus, & there governed the Churches in Asia, where also he wrote his Gospel, and so lived till the year after the Passion of our Lord, 68. which was the year of his age. 99.

Moreover, in the foresaid Ecclesiastical story of Eusebius, we read that John the Apostle and Evangelist, whō the Lord did love, was in Asia, where he being returned out of Patmos, after the death of Domitian, governed the Churches and congregations. Irenaeus in his second book thus writeth: And of him all the Elders do witness, which were with John the Disciple of the Lord in Asia, that he spake and wrote these things, &c. for there he continued with them unto the time of Traianus, &c. Also the said Irenaeus, Lib. 3. Hypothes. in like words declareth, saying: The Church of the Ephesians being first founded by Paul, afterward being confirmed of John, (who continued in the same City unto the time of Traianus the Emperor) is a true witness of this Apostolical tradition, &c. Clemens Alexandrinus moreover noteth, both the time of this holy Apostle, and also addeth to the same a certain history of him, not unworthy to be remembered of such which delight in things honest and profitable. Of the which history Sozomenus also in his Commentaries maketh mention. The words of the author setting forth this history, be these: Hear a fable, and not a fable, but a true report which is told us of John the Apostle, delivered and commended to our remembrance. After the death of the tyrant, whē John was returned to Ephesus, from the I will of Patmos: he was desired to resort to the places bordering near unto him, partly to constitute bishops, partly to dispose the causes and matters of the church, partly to ordain and set such, of the Clergy in office, whom the holy ghost should elect. Wherupon, when he was come to a certain city not far of, the name of which also, many do yet remember, and had among other things comforted the brethren, he looking more earnestly upon him which was the chief bishop among them, beheld a young man mighty in body, and of a beautiful countenance, and of a fervent mind. I commend this man (saith he) to thee with great diligence, in the witness here of Christ and of the Church.

When the Bishop had received of him this charge, and had promised his faithful diligence therein. Agayne the second time John spake unto him and desired him in like manner and contestatiō as before. This done, John returneth again to Ephesus. The Bishop receiving the young man, commonded & commicteth to his charge, brought him home, kept him and nourished him, and at length also did illuminate, (that is) he baptized him. And in short time through his diligence, brought him into such order and towardness, that he committed unto him the oversight of a certain cure in the Lord's behalf. The young man thus having more his liberty, it chanced that certain of his companions & old familiars being idle, dissolute, & accustomed of old time to wickedness, did join in company with him. Who first brought him to sumptuous & riotous banquets. Then enticed him forth with them in the night to rob and steal. After that, he was allured by thē unto greater mischief and wickedness. Wherein by custom of time by little and little, he being more practiced, and being of a good wit, and a stout courage, like unto a wild or an vnbrokē horse, leaving the right way & running at large without bridle, was carried headlong to the profundity of all misorder and outrage. And thus being past all hope of grace, utterly forgetting and rejecting the wholesome doctrine of saluatiō, which he had learned before, began to set his mind upon no small matters. And forasmuch as he was entered so far in the way of perdition, he cared not how further he proceeded in the same. And so associating unto him the company of his companions, and fellow thieves, took upon him to be as head and captain among them, in committing all kind of murder and felony.

In the mean time it chanced, that of necessity John was sent for to those quarters again, and came. The causes being decided, and his business ended, for the which he came, by the way meeting with the Bishop afore specified, requireth of him the pledge, which in the witness of Christ and of the congregation then present, he left in his hands to keep. The bishop something amazed at the words of John, supposing he had meant of some money committed to his custody, which he had not received, and yet durst not mistrust John, nor contrary his words could not tell what to answer. Then John perceiving his doubting, and uttering his mind more plainly: The young man (saith he) and the soul of our brother committed to your custody, I do require. Then the bishop with a loud voice, sorrowing and weeping, said, he is dead: to whom John said, how? And by what death? The other said, he is dead to God: for he is become an evil man, and pernicious, to be brief, a thief: & now he doth frequent this mountain with a company of villains and thieves, like unto himself against the Church. But the Apostle renting his garments, and with great lamentation, said, I have lett a good keeper of my brothers soul. Get me a horse, and let me have a guide with me, which being done, his horse and man procured, hasted from the Church as much as he could, and coming to the same place, was taken of thieves y ^t watched. But he neither flying, nor refusing said: I came for this same cause hither, lead me (said he) to your captain. So he being brought, the captain all armed, fiercely begā to look upon him. And eftsoons coming to the knowledge of him, was stricken with confusion and shame, and began to fly. But the old man followed him as much as he might, forgetting his age and crying: My son, why doest thou fly from thy father? an armed man, from one naked, a young man, from an old man. Have pity on me my son, and fear not, for there is yet hope of salvation, I will make an answer for thee unto Christ, I will die for thee if need be, as Christ hath died for us. I will give my life for thee, believe me, Christ hath sent me. He hearing these things, first as in a mase stood still, and therewith his courage was abated. After that he cast down his weapons, by and by he trembled, yea and wept bitterly: and coming to the old man, embraced him, and spake unto him with weeping (as well as he could) being even then baptized a fresh with tears, only his right hand being hid and covered. Then the Apostle, after that he had promised and firmly ascertained him that he should obtain remission of our Savior, and also prayed falling down upon his knees, & kissed his murdering right hand, which for shame he durst not show before: as now purged through repentance, brought him to the congregation, and when he had prayed for him with continual prayer and daily fastings, and had comforted and confirmed his mind with many sentences, went not from him (as the author reporteth) before he had restored him to the congregation again, and made him a great example and trial of regeneration, and a token of the visible resurrection.

Moreover, the foresaid Irenaeus in Lib. 3. cap. 3. and Eusebius, Lib. 3. cap 28. and Lib. 4. cap. 14. prosecuting the history of John, declare in these words, saying, that there were certain which heard Polycarpus say; that John the disciple of our Lord, going into Ephesus to be washed, seeing Corinthus within, he leaped out of the bathe vnbathed, because he feared the bathe should have fallen, seeing that Cerinthus an enemy to the truth, was within. Such fear had the Apostles (saith Irenaeus ) that they would not communicate a word with them that adulterate the truth.

And forasmuch as we are here in hand with the story of John the blessed Evangelist, cometh in matter and occasion, not givē by him, but takē of other, of a great doubt and difficulty, such as hath occupied all the Catholic, subtle, illuminate, and seraphicall Doctors of the Popes Catholic Church, these 500. years. The difficulty is this: that for so much as auricular confession hath been, & is yet received in the Popes Catholic Church for an holy and necessary Sacrament, extending universally to all & singular creatures Christian. Here then riseth a question, who was our Ladies confessor, or ghostly father? But that is decreed and confessed with full consent of all the Catholics to be S. John. Whosoever denieth or doubteth of this, is straight ways ipso facto an heretic. This then so determined, ariseth another question or doubt, that seeing our Lady was without all original sin, and also actual or mortal: what need then had she of any Confessor? or what should she confess unto him? For if she had confessed any sin, when she had none: then had she made herself a liar, & so had sinned in deed. Here therefore gentle Reader, in this perplexity, these our illuminate Doctors stand in need of thine aid, to help at a pinch. Magnus Albertus y ^e great divine, denieth not, but that she in deed, although most pure, yet was confessed to her ghostly father, to keep the observances of the law, appointed for such as had that need, which she had not. And therefore (saith he) necessary it was that she should confess with mouth. But then here is to be asked, what did she say in her confession, when she had nothing to confess? To this Albertus answereth again, and telleth us plainly what she said in her confessiō which was this: that she had received that great grace, not ex condigno, that is, not of any dignity of her own, but yet notwithstanding of congruity. And this was it (saith Albert ) that she said in her confession. Albert cap. 74. super Euang. Missus est, &c.

Moreover, to help this case out of all doubt, cometh in famous Thomas of Watring, & thus looseth the knot, much after like effect, saying: that as Christ, although he did owe nothing to the law, yet notwithstanding received he Circumcision, to give to other example of humility and obedience: In like manner would our Lady show her self obedient to the obseruaunce of the law, albeit there was no cause, why she had any need thereof. And thus hast thou (gentle Reader) this doubtful questiō moved and soluted, to the intent I would reveal to thee some part of the deep divinity of our Catholic Masters, that have ruled and governed the Church in these their late Popish days.

But breaking of this matter, to return again where we left, that is, to this foresaid 2. persecutiō under Domitianus. In which persecution besides these afore mentioned, and many other innumerable godly Martyrs, suffering for the like testimony of y ^e Lord Jesus, was Flauia y ^e daughter of Flauius Clemens, one of the Romaine Consuls, which Flauia with many other was banished out of Rome into the Isle Pontia, for the testimony of the Lord Jesus by the Emperor, Domitianus, Euseb. Lib. 3.

This Domitianus feared the coming of Christ as Herod did, & therefore commanded them to be killed which were of the stock of David in Jewry. There were remaining alive at that time certain of the Lord's kindred, which were the nephews of Jude, that was called the Lord's brother after the flesh. These when the Lieuetenāt of Jewry had brought up to Domitian to be slain: the Emperor demanded of thē, whether they were of the stock of David: which when they had granted, he asked again, what possessions, and what substance they had. They answered, y ^t they both had no more between them in all, but xxxix. acres of ground, & how they gat their living & sustained their families with the hard labors of their hands showing forth their hands unto the Emperor, being hard and roughworne with labors, to witness that to be true which they had spoken. Then the Emperor inquiring of them concerning the kingdom of Christ, what manner of kingdom it was, how and when it should appear: they answered that his kingdom was no worldly nor terren thing, but an heavenly and Aungelicall kingdom, & that it should appear in the consummation & end of the world what time he coming in glory, should judge the quick and the dead, and render to everyone according to his deseruinges. Domitian, the Emperor hearing this (as the saying is) did not condemn them, but despising them as vile persons, let them go, & also staid the persecution then moved against the Christians. They being thus discharged and dismissed, afterward had the government of Churches, being taken for Martyrs, and as of the Lord's stock, and so consumed in good peace till the time of Traianus. Haec Egesip. & Euseb Lib. 3. cap. 20.

By this story here recited may appear, what were the causes why the Emperors of the Romaine Monarchy did so persecute the Christians: which causes were chiefly these: fear, and hatred: 1. fear, for that the Emperors and Senate of blind ignorance, not knowing the manner of Christ's kingdom, feared and misdoubted least the same would subvert their Emperie. Like as the Pope thinkeeh now that this Gospel will overthrow his kingdom of majesty. And therefore sought they all means possible, how by death and all kinds of torments utterly to extinguish the name and memory of the Christians. And thereupon seemeth to spring the old law of the Romaine Senate: Non debere dimitti Christianos qui semel ad tribunal venissent, nisi propositum mutent. i. That the Christians should not be let go, which were once brought to the judgment seat, except they changed their purpose, &c. Euseb. Lib. 5. cap. 21.2. Hatred, partly for that this world of his own natural condition hath ever hated and maliced the people of god, from the first beginning of the world. Partly again, for that the Christians being of a contrary nature and Religion, serving only the true living God, despised their false gods, spake against their idolatrous worshippings, and many times stopped the power of Satan, working in their Idols. And therefore Satan the Prince of this world, stirred up the Romaine Princes & blind Idolaters to bear the more hatred and spite against them.

Upon these causes and such like, rose up these malicious slanders, false surmises, infamous lies & slanderous accusations, of the Heathen idolaters against the Christian servants of God, which incited the Princes of this world the more to persecute them: for what crimes so ever malice could invent, or rash suspicion could minister, that was imputed to the Christians, as that they were a people incestuous, that in the night in their concourses, putting out their candles, they ran together in all filthy manner, that they killed their own children, that they used to eat man's flesh, that they were seditious and rebellious, that they would not swear by the fortune & prosperity of Caesar, that they would not adore the Image of Caesar in the market place, that they were pernicious to the Emperie of Rome. Briefly, whatsoever mishappened to the City or Provinces of Rome, either famine, pestilence, earthquake, wars, wonders, unseasonableness of weather, or what other evils soever happened, it was imputed to the Christians, as Justinus recordeth. Ouer and beside all these, a great occasion that stirred up the Emperors against the Christians came by one Publius Tarquinius the chief Prelate of the idolatrous sacrifices, and Mamertinus the chief governor of the City, in the time of Traianus, who partly with money, partly with sinister and pestilent counsa •• e, partly with infamous accusations (as witnesseth Nauclerus ) incensed the mind of the Emperor so much against God's people.

Also among these other causes abovesaid, crept in some piece of covetousness withal (as in all other things it doth) in that the wicked promooters and accusers for sucre sake, to have the possessions of the Christians, were the more ready to accuse them to have the spoil of their goods.

Thus hast thou (Christian reader) first the causes declared of these persecutions. 2. The cruel law of their condemnation. 3. Now hear more what was the form of inquisition, which was (as is witnessed in the second Apology of Justinus ) to this effect: that they should swear to declare the truth, whether they were in very deed Christians or not: and if they confessed then by the law the sentence of death proceeded. Just. Apol. 2.

Neither yet were these tyrants and organs of Sathā thus contented with death only, to bereave the life from the body. The kinds of death were diverse, and no less horrible then diverse. Whatsoever the cruelnesse of man's invention could devise for the punishment of man's body, was practiced against the Christians (as partly I have mentioned before, and more appeareth by the Epistle sent from the brethren of France, hereafter following. Craftie trains, outcries of enemies, imprisonments, stripes and scourgings, drawings, tearings, stonings, plates of iron laid to them burning hot, deep dungeons, racks, strangling in prisons, the teeth of wild beasts, gridirons, gibbets and gallows, tossing upon the horns of Bulls: Moreover, whē they were thus killed, their bodies laid in heaps, and dogs there left to keep them, that no man might come to bury them, neither would any prayer obtain them to be interred and buried. Ex Epistola fratrum Viennensium ac Lugdunensium. &c.

And yet notwithstanding for all these continual persecutions, and horrible punishments, the church of the Christians daily increased, deeply rooted in the doctrine of the Apostles, and of men Apostolical, and watered plenteously with the blood of Saints, as saith Nicephorus. Tib. 3.

Whereof let us hear the worthy testimony of Justinus Martyr in his Dialogue with Tripheus : And that none (saith he) can terrify or remove us which believe in Jesus, by this it daily appeareth: for when we are slain, crucified, cast to wild beasts, into the fire, or given to other torments, yet we go not from our confession: but contrary, the more cruelty and slaughter is wrought against us, the mo they be that come to piety and faith by the name of Jesus: no otherwise then if a man cut the vine tree, the better the branches grow. For the vine tree planted by God and Christ our Savior, is his people. Haec Just.

To comprehend the names and number of all the Martyrs that suffered in all these ten persecutions (which are innumerable) as it is impossible, so it is hard in such variety and diversity of matter, to keep such a perfect order and course of years and times, that either some be not left out, or that everyone be reduced into his right place, especially seeing the Authors themselves, whom in this present work we follow, do diversely disagree, both in the times, in the names, and also in the kind of Martyrdom of them that suffered. As for example, where the common reading and opinion of the Church, and the Epistles Decretal do take Anacletus to succeed after Clement, next before Euaristus. Contrary Eusebius, Lib. 3. & Lib. 5. cap 6. making no mention of Cletus, but of Anacletus, saith that Euaristus succeeded next to Clement. Likewise Ruffinus and Epiphanius, speaking nothing of Anacletus, make mention of Linus and of Cletus, next before Clement, but say nothing of Anacletus, whereby it may appear that Cletus and Anacletus were both one. Sabellicus Aenead. 7. Lib. 2. speaketh of Linus and of Cletus, and saith that they were ordained helpers under Peter, while he labored in his Apostleship abroad, and so saith also Marianus Scotus. Contrary Irenaeus Lib. 3. contra Haeres. speaketh of Anacletus, making no mention of Cletus. Whereby it may appear by the way, what credit is to be given to the Decretal Epistles whom all the latter histories of the Popes Church do follow in this behalf, &c. Moreover, where Antoninus, Vincentius, Jacobus in Supplemento, Symoneta, Aloysius, with other, declare of Linus, Cletus, Clemens, Anacletus, Euaristus, Alexander, bishops of Rome, that they died Martyrs. Eusebius in his Ecclesiastical history writing of them, maketh thereof no mention.

And first as touching Clement (whom Marianus Scotus calleth the first Bishop of Rome after Peter) they say that he was sent out in banishment of Traianus, beyond Ponticus, with 2000. Christians, where he opened to them a wellspring, which in the wilderness were condemned to the Mines. Afterward being accused to the Emperor, he was thrown into the sea with a Milstone fastened about his neck, and that not long after his body was cast up & buried (as Platina saith) at the place where the well was made. Some say it was found first in the days of Pope Nicholas the first, Fascicul. tempor. But forasmuch as I find of his Martyrdom no firm relation in the ancient authors, but only in such new writers of latter times, which are wont to painte out the lives and histories of good men, with feigned additions offorged miracles, therefore I count the same of less credit, as I do also certain Decretal Epistles, untruly (as may seem) ascribed and entitled to his name. Eusebius in his third book, writing of Clemens, giveth no more of him, but thus: After he had governed the Church of Rome ix. years, the said Clement left y ^e succession thereof to Euaristus.

Of which Euaristus next Bishop of Rome, thus we find in Irenaeus, Lib 3. cap. 3. Peter and Paul (saith he) committed the charge of that church to Linus. After whom came Anacletus, then succeeded Clemens, next to Clemens followed Euaristus, after whom came Alexander, and then Sixtus the vi. Bishop of Rome after the Apostles. After Sixtus sat Telesphorus, then Higinus, then Pius, then Ani • etus. And when Soter took the place after him, then the xii. Bishop of Rome was Eleutherius. Thus after Clement followed (as is said) Euaristus in the second or third year of Traianus as saith Eusebius, or as Nicephorus saith, the fourth year of the said Emperor. But howsoever the count of the years stand, little or nothing remaineth of the Acts and Monuments either of this, or of other Bishops of Rome in those days. Whereby it may appear that no great accompt was then made of Romain Bishops in those dais, whose acts and deeds were then either so lightly reputed, or so slenderly committed to history. Notwithstanding certain Decretal Epistles are remaining, or rather thrust upon us in their names, containing in them little substance of any doctrine, but all together stuffed with laws, injunctions, and stately decrees, little to the purpose, and less sauoring of the nature of that time then present. Amongest whō also are numbered the two epistles of this Euaristus. And when he had given these orders, & had made vi. Priests, two Deacons, and five Bishops, for sundry places (saith the story,) he suffered Martyrdom, but what kind of death, for what cause he suffered, what constancy he shown what was the order or conversation of his life, is nothing touched, and seemeth therefore the more to be doubted that which our new histories do say: because the old ancient writers have no remembrance thereof, which otherwise would not have passed such things over in silence, if they had been true. Agayne, neither do the authors fully agree in the time of his martyrdom, which Nauclerus witnesseth to be in the last yere of Traianus : but Platina thinketh rather that he suffered under. Hadrianus: Fascicul temporum, referreth it to the third year of Hadrian, Volateranus, to the beginning of the reign of Hadrian, Contrary, Eusebius, coming near to the simple truth (as seemeth) doth affirm that Euaristus succeeded Clement in the third year of Traianus, and so giving to him .ix. years, it should follow thereby that Euaristus deceased the xii. year of Trianus.

After whom succeeded next Alexander, in the governance of that Church, of whose time & death the like discrepance is among the writers, Marianus Scotus, saith, he was the fourth Bishop from Peter, but that could not be. Some say he was the sixth & some the vii. but they likewise were deceived. For the most part all do grant Sixtus to be the vi. Damasus affirmeth that he was in the reign of Traiane. And how can that be, when the said Damasus affirmed before that Euaristus his predecessor suffered in the last year of Traiane, and then the Byshopricke stood at least a month void, except he mean that the said Alexander succeeded Euaristus in the last year of Traianus ? But then how can that stand with Bede and Marianus Scotus, which say, that he suffered under Traianus, or with Otto Frisingensis, which saith he suffered the fourth year of Hadrian, whē he had been Bishop ten years, by the general consent of most writers?

They which write of the deeds and doings of this blessed Bishop, as Bergomensis, Antoninus, Equelinus and such as follow them, declare that he had converted a great part of the Senators to the faith of Christ, amongst whom was Hermes a great man in Rome, whose son being dead, Alexander raised again to life, and likewise restored sight to his maid being blind. Hadrian the Emperor then absent hearing this, sent word to Aurelianus governor of Rome, to apprehend Alexander, with Euentius and Theodulus, otherwise called Theodorus, as Platina saith, his two Deacons, and Hermes, and to commit them to ward with Quirinus the Tribune: which being done as their story recordeth, Alexander enclosed in a diverse prison from Hermes. Notwithstanding by the guiding of an Angel through three doors w ^t three locks a piece, was brought with candle light to the lodging of Hermes. And so returning to the prison again: cured the daughter of Quirinus his keeper, named Balbina. by reason whereof the said Quirinus, with his whole household were all Baptized, and suffered also for the faith of Christ.

Thus then saith the story, about the second year of Hadrian, Aurelianus the ruler took Alexander the Bishop, with Hermes, his wife children, and his whole household, to the number of a M, CC.L. and threw them in prison. And not long after the said Alexander with Euentius his Deacon, and Hermes and the rest were burned in a furnace, Theodulus another Deacon of Alexander, seeing and rebuking the cruelty of the tyrant, suffered also the same Martyrdom.

Quirinus also the same time (as saith Antoninus ) having first his tongue cut out, then his hands and feet, afterward was beheaded and cast to the dogs. Equilinus saith that he was beheaded and cast into Tiber in the reign of the Emperor Claudius, but that cannot be. Albeit Platina maketh relation but only of Alexander with his two Deacons aforesaid. Declaring moreover, that in the time of this Bishop, Sapphira of Antioch, and Sabina a Romaine suffered Martyrdom.

Florilegus, the Author of Flores Historiarum, affirmeth that Alexander Byshoppe of Rome was beheaded seven miles out of Rome, where he lieth buried, anno. 105. but that agreeth not with the Chronicles above recited. Eusebius recordeth of him no more, but that in the third year of Hadrian, he ended his life and office, after he had been bishop ten years.

Divers miracles are reported of this Alexander, in the Canon Legends, and lives of Saints: which as I deny not but may be true: so because I cannot avouch them by any grave testimony of ancient writers, therefore I dare not affirm them, but dd refer them to the authors & Patrons thereof, where they are found. Notwithstandyng, whatsoever is to be thought of his miracles. this is to be affirmed and not doubted, but that he was a godly & virtuous Bishop.

And as I say of his miracles, the like judgment also I have of the ordinances both of him and of Euaristus his predecessor testified in the Popes Decrees, by Gratianus, as 93. Dist. cap. Diaconi, where is said that Euaristus divided diverse titles in the City of Rome to the Priests, also ordained in every City vii. Deacons to associate and assist the bishop in his preaching, both for his defense, and for the witness of truth. Notwithstāding, if probable conjectures might stand against the authority of Gratianus and his decrees, here might be doubted whether this absolute ordination of Priests was first forbidden by Euaristus, and whether the intitulation of Priests was first by him brought in or not: wherein an instance may be given to the contrary, that this intitulation seemeth to take his first beginning at the Council of Chalcedon, and of Pope Urbane in the Council of Placent. In the which Council of Chalcedon the words of the Canon (making no mention of Euaristus at all) do expressly forbid, that any Ecclesiastical person either Priest or Deacon should be ordained absolutely, otherwise the imposition of hands without some proper title of the party ordained, to stand void and frustrate. &c. And likewise Urbanus in the counsel of Placentia, doth decree the same, alleging no name of Euaristus, but the statutes of former Councils.

Moreover in the time of Euaristus the Church then being under terrible persecutions, was divided in no peculiar Parishes or Cures, whereby any title might rise, but was scattered rather in corners and deserts, where they could beast hide themselves. And as the Church of Rome, in those days was not divided into several Parrishes or Cures (as I suppose) so neither was then any such open or solemn preaching in Churches, that the assistance or testimony of vii. Deacons either could avail among the multitude of the Heathen, or else needed amongst the Christian secret congregations. Agayne the constitution of vii. Deacons seemeth rather to spring out of the counsel of Neocesaria long after Euaristus, where it was appointed that in every City were it never so small, there should be vii. Deacons after the rule. And this rule the said Council taketh out of the book of the Acts of the Apostles, making no word or mentiō of Euaristus at all Dist. 93. but these (as is said) be but only conjectures, not denying y ^t which is commonly received, but only showing what may be doubted in their Epistles Decretal.

More unlike it seemeth to be true that is recorded and reported of Alexander, that he should be the first founder and finder of holy water mixed with salt, to purge and sanctify them upon whom it is sprinckeled. The words of the Dist. be these: Aquam sale conspersam in populis benedicimus, vt ea cuncti aspersi sanctificentur & purificentur, quod omnibus sacerdotibus faciendū esse mandamus, &c. That is, We bless water mixed with salt among the people, that all men being sprinkled therewith may be sanctified and purified. And this we command all Priests to do, &c.

The opinion is also, but how true I have not to affirm, that by him first was ordained, water to be mixte with wine in the chalice.

Item, that by him was brought in the piece of the Mass Canon, beginning: Qui pridie, &c. And thus much of these foresaid Bishops of Rome, martyred in the days of Trajan and Hadrian.

*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.